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Il pp res TL ee. 


Translated from the Greek, 


ON THE BASIS OF THE COMMON ENGLISH VERSION. 


WITH NOTES. 


НЕ THAT HATH MY WORD, LET HIM SPEAK MY WORD FAITHFULLY. 
WHAT IS THE CHAFF TO THE WHEAT? SAITH JEHOVAH. 


NEW YORK: 

AMERICAN BIBLE UNION. 
LOUISVILLE: BIBLE REVISION ASSOCIATION. 
LONDON: TRÜBNER & CO, No. 60 PATERNOSTER ROW. 
1858. 


de WT a ee ee Е 
Entered, according to Act of Congress, in the year 1858, by 


THE AMERICAN BIBLE UNION, 
Tn the Clerk’s Office of the District Court of the Southern District of New York. 








Tuomas Horwaw, Printer and Stereotyper, New York. 


ADVERTISEMENT. 


Tue extraordinary delay, which has attended the issue of this revision, is readily 
accounted for by the distance of the reviser from the place of publication, and his 
occasional engagement in other duties, which compelled him to be absent from home, 
sometimes for long periods. The work itself has been prosecuted with an intense desire 
to make а faithful and perspicuous translation of the words of inspiration. Antiquated 
phraseology has been exchanged for the language of the present day. Errors in the 
Common English Version have been corrected, and obscurities removed. The most simple 
and appropriate terms have been sought, to give expression to the meaning of the original, 
and every effort has been employed to make the ordinary reader acquainted with the mind 
of the Holy Spirit. 

The general principles, which have «controlled the revision, are expressed in the 
following rules and instructions :— 


“General Rules for the direction of Translators and Revisers employed by the 
American Bible Union. 


“1. The exact meaning of the inspired text, as that text expressed it to those who 
understood the original scriptures at the time they were first written, must be translated 
by corresponding words and phrases, so far as they can be found, in the vernacular tongue 
of those for whom the version is designed, with the least possible obscurity or indefiniteness. 

“2. Wherever there is a version in common use, it shall be made the basis of revision, 
and all unnecessary interference with the established phraseology shall be avoided; and 
only such alterations shall be made, as .the exact meaning of the inspired text and the 
existing state of the language may require. 

“3. Translations or revisions of the New Testament shall be made from the received 
Greek text, critically edited, with known errors corrected. 


lv. ADVERTISEMENT. 


"Special Instructions to the Revisers of the English New Testament. 


*1. The Common English Version must be the basis of the revision: the Greek Text, 
Bagster & Sons’ octavo edition of 1851. 

*2. Whenever an alteration from that version is made on any authority additional to 
that of the reviser, such authority must be cited in the manuscript, either on the same 
page or in an appendix. 

“3. Every Greek word or phrase, in the translation of which the phraseology of the 
Common Version is changed, must be carefully examined in every other place in which it 
occurs in the New Testament, and the views of the reviser be given as to its proper 
iranslation in each place. 

*4. As soon as the revision of any one book of the New Testament is finished, it shall 
be sent to the Secretary of the Bible Union, or such other person as shall be designated 
by the Committee on Versions, in order that copies may be taken and furnished to the 
revisers of the other books, to be returned with their suggestions to the reviser or revisers 
of that book. After being re-revised with the aid of these suggestions, a carefully prepared 
copy shall be forwarded to the Secretary." 


There is no pretense or supposition, that this work is perfect. It is published to call 
forth criticism. The desire is that its faults should be detected, in order that they may be 
corrected. No one who really loves the truth, will prefer that a mistake or oversight of 
his should pass current for the word of God. To know and do His will, should constitute 
the sole aim of a disciple of the Divine Teacher. Whoever, by a just criticism, contributes 
his mite to the correction of a living translation of the Sacred Oracles, so as more 
clearly to bring out the truth, deserves more gratitude than the man who discovers a mine 
of gold or of diamonds. 


WPABEIS TON AMOSTOAQN. 


ACTS OF THE 


APOSTLES. 





KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 
CHAP. 1. CHAP. I. CHAP. I. 
Tue former treatise have I| ТОМ ev mpórov Лоуор Tue former «Narrative, 1 


made, O Theophilus, of all that erouja uv тєрї TavTov o Oeo- "Theophilus, I «composed, of 





* The common English title of this book is not truthful. 
There is no such book extant as “The Acts of the Apostles”. 
The Acts, public or official, of not one of them are recorded. 
It is, indeed, more truthfully given in all the Greek copies 
which I have seen, “Acts of the Apostles”. We cannot avoid 
saying of this book, that it contains all the acts of all the 
Apostles, reported to us. But while this may be its current 
value with us, still we should have it translated and presented 
just as it appears in the original— Acts of the Apostles. And 
this certainly is as true as the original, because true to it. 

The text selected by the Bible Union, being our standard 
copy, we should have it “Acts of the Holy Apostles”, 
ПРАХЕІХ ТОМ ATIQN AHOXTOA2N, which lacks plenary 
authority. The Vulgate has Actus Apostolorum, more in ac- 
cordance with truth. The Hebrew translation of the Biblia 
Polyglotta has also “Acts of the Apostles”. See its transla- 
tion of our common Greek into the Hebrew. S. Lee. S. T. B. 
London, 1831, Samuel Bagster. As there were no UNHOLY 
apostles, we cannot appreciate the propriety of the epithet 
HOLY, unless Judas be the exception. 


* Tov uev ztgotov Aoyor. The former treatise. The former 
Narrative. A treatise is rather a philosophical or a logical 
discussion of some thesis or topic—a logical and methodical 
discourse. Such is not this book of Acts. It is a narrative 
of certain sayings and doings of the Messiah, his Apostles, 
their associates and contemporaries. 

The word Zoyos in the com. ver. is represented by treatise, 
account, communication, speech, utterance, words, tidings, 
preaching, and saying. But only in this place treatise. 
Account or narrative seems much more apposite to Luke's 











Memoirs of Jesus Christ. He calls his gospel “a declaration” 
of the things concerning Christ. Cranmer, the Geneva and 
Rheims, in their respective versions, give treatise, merely fol- 
lowed in the com. ver. Murdock's ver. of the Syriae gives 
book; but this is no more pertinent. Wiclif gives sermon. 
Boothroyd gives relation, as also Granville Penn, Esq. ‘The 
word treatise is appropriately followed by upon. Such a work 
Luke has not given to us. 


Ъ Q Osogiue.—2, exclamatory, is retained, or translated 
by О, and Oh, indicative of strong feeling or emotion ; but in 
simple address it is not necessarily so, being merely the sign 
of the vocative. Hence Beza omits it, Wiclif also. Tyndale 
has given it a special sense, “ Dear friend”, and is followed 
by Cranmer, and the Rheims vers. The Geneva gives it no 
representation, nor even do the King’s translators translate or 
transfer it, in ch. 27:21, where we have c Avdoes translated 
Sirs, com. ver. To be consistent they ought not to have 
transferred it before Oeogile. Luke in his Gospel having 
addressed him as “most excellent? (Костготғ), it seems 
enough, in his second dedication, simply and more familiarly 
to call him, Theophilus. The copy of Beza which I use was 
printed, London, 1581, and crowded with his critical notes and 
annotations. He was decidedly, by common consent, the 
most learned and able Latin and Greek critic of the sixteenth 
century. 


* The aorist indieative is here better rendered by our imper- 
fect, composed, which is really an aorist, or an indefinite, than 
by our perfect, have composed. 

Totem signifies, to make, form, construct. When applied to 
a narrative it is more congenial with our language to render it 
composed, as in this revision. 





2 ACTS OF THE APOSTLES. CHAP. I. 
KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 
Jesus began both to do апа|фиАе, œv nparo ó ’Гуообз allthatJesus “began both to do 


teach, 


= ` z 
TOL€(V TE кої OLOGTKELY, 


and to teach, even to the day, 2 


2 » 
aXe | 


2 Until the day in which Ве | ә Kon, ee Ne, | on which he was taken up, after 
was taken up, after that he ПЕ EEPOS ERMI ОЕ Tois that he, through the «Ноу 
through the Holy Ghost had amoaroAots dua — LL vevpraros Spirit had given ‘command- 


given commandments unto the 
apostles whom he had chosen: |3 

3 To whom also he shewed 
himself alive after his passion, 
by many infallible proofs, being 
seen of them forty days, and 
speaking of the things pertain- 
ing to the kingdom of God: 

4 And being assembled to- 
gether with them, commanded 


ois каї 


Васе ах тод 





Ayiov, oùs ебелебато, aver pOn, 
тарєстђсєи 
(орта perà то malev айтор, ev 
подло Tekpnptous, ôi тиери 
теоаракорта omravopevos 
Tos, кої Aéyov та epi 


ovvahiGopevos Tapyyyeuev 


ment to the Apostles whom 
he had *chosen; to whom also 
he showed himself alive, after 
his suffering, "in many con- 
vincing ‘proofs, jduring forty 
days *appearing to them, and 
speaking of the things pertain- 
ing to the Kingdom of God; 
and having convened them 4 
‘together, he commanded them 


el 


éavròv 


av- 
TIS 
Kal 


> 


aUu- 


^ 


Ocov. = 








а “Began to do and teach”. “Performed and taught”, 
Wakefield; “did and taught”, Boothroyd. In vindication of 
this version he affirms, on considerable authority, * That the 
verb agzouac, with the infinitive of another verb, defines the 
time of the yerb”. But the fact, that all the Evangelists to- 
gether did not relate all that Jesus did and taught, seriously 
impairs the yalue of the criticism. And the affirmation of 
John, “that the world could not contain the books that might 
have been written”, had all his sayings and doings been re- 
corded, seems to question the propriety, if not the validity, 
of his conclusion. 


* Holy Spirit occurs in the com. ver. of the Old Testa- 
ment seven times. In the New Test. Holy Ghost occurs 
ninety-one times ; not once in the Old Test. Why the royal 
translators and some others so translated this word, I presume 
not dogmatically to affirm, Could it haye been that they un- 
derstood that the Holy Spirit of the former Dispensation was 
to become, and did become, the Holy Ghost, or the Holy Guest, 
of the New ? 

In our currency, we have almost exclusively given the title 
“ghost ”, to the spirit of à dead man. Unless by “ Holy 
Ghost?" our contemporaries understand Holy Guest much 
more suitable and intelligible to them, it will be better uni- 
formly, in the New Testament as in the Old, to use, as its 
representative, Holy Spirit. 

The transcendent glory of the New Constitution and Church 
of Jesus Christ is, that while Jesus, the Lord of glory, is its 
living head, the Holy Spirit is its Holy Guest; and thus the 
New Constitution is written upon the fleshly tables of the 
heart, while the Old was written on granite or marble tables, 
and presented to the outward eye. How justly, in harmony 
with this view, does Paul say to the Corinthian Church, “ You 
are the temple of the living God, as God has said, I will dwell 
in them, and I will be their God, and they shall be my peo- 
ple.” 


f Evrethauevos—dedisset, Beza; “having 





commanded ”, 


Boothroyd; “after he had given a charge”, Dodd. ; “haying 
given commandment ”, Wesley, Anonymous, London, 1836; 

“after giving his EI Wakefield; “after giving a 
charge”, Thom. Reference seems here to be had to Luke 
24:48, to a specific command to wait for plenary power. 
There is no good reason why the com. yer. should assume the 
plural in this case. Wither a special command or a general 
commission must be understood. 


E E&eheEavo. There is a general consent among trans- 
lators and critics that reference is here had to the special call 
of apostles at the commencement of his public ministry ; and, 
therefore, a pluperfect sense is given to the verb. Stuart’s 
Grammar of the New Testament, p. 102. 


h Ер zoÀÀots texunotots. In or by—not among, in this 
case. His showing himself alive was not one among many 
signs or proofs—but during forty days’ living, or appearing, 
among them, they had many opportunities of realizing and 
identifying his person. 


i «Infallible proofs”, com. ver. Arguments, Wiclif; 
tokens, Tyndale and Cranmer; “infallible tokens”, Geneva ; 
“many arguments”, Rheims; “proofs”, Wakefield; “ plu- 
sieurs preuves ”, French; “in mullis argumentis”, Vulgate ; 
Biblia Sacra Pol. S. Lee. S. T. В. London, 1831. То these, 
we prefer “convincing proofs”, Wakefield. — Tezuro:ov occurs 
but once in the N. T. 


“Many convincing manifestations ” 
De Wette; “by numerous signs ", Murdock's trans. of the 
Syriac Peshito version. 


J Aa, before words of time, means during. 
к T take this participle in its active sense. 


1 «And having assembled them together”, “And розе 
assembled together with them”. “And when eating together”. 
These three versions have been given to ovvaleCouevos—argu- 
ments and versions have been adduced for each of them, and 
by critics, too, of high rank—translators and commentators, 
We shall first hear the versions. “And when he had eaten 


ACTS OF IHE APOSTLES. CHAP. I. 3 





KING JAMES’ VERSION. GREEK 


them that they should not de-| rots алто Tepooodtpov ш) xpi 
алла mepipévew Tv 
тоу 


part from Jerusalem, but wait 
lor the promise of the Father, 
which, saith he, ye have heard 
of me. 


(cadat, 

erayyeAtav 
/ 

KOVOUTE цоо" 


5 For John truly baptized) pev еВаптиоки Üĉarı, vpeis 0 


TEXT. REVISED VERSION. 


not to depart from Jerusalem ; 
but toawait the gift "promised 
them by the Father, which, 
says he, you have heard from 
me: forJohn indeed "immersed 5 


TATpOs, ÙV 
[фару 











bread with them, he instructed them not to depart from Je- 
rusalem ”, Murdock’s trans. of the Syr. Pesh. Et congregans 
eos, “And congregating them", Beza, London Ed., 1581, with 
Junius and Tremellius. “And being assembled with them ”, 
Granville Penn, Esq., London, 1836. “And eat with hem and 
commanded, that they shulden not departe, fro Jerusalem ? 
Wiclif, 1380. “And gaddered them togeder”, Tyndale, 1534. 
“And being assembled together with them”, Authorized 


version, 1611. “And gathered them together”, Cranmer, 
1539. “And gathering them together", Geneva, 1557. “And 


eating with them ?, Rheims, 1582. Boothroyd, with all these 
premises before him, renders the passage thus, *And then 
assembling them together, he commanded them not to de- 
part, &c.? 


Prof. Hackett, for whose ability and candor I entertain a 
very high regard, in his recent very learned * Commentary on 
the Origmal Text of the Acts of the Apostles”, Boston, 1852, 
says, " The active sense of this verb has not been proved ”, 
and gives it “being assembled”, giving Meyer, Olshausen, and 
De Wette, as confirmatory of his conclusion. “ Having as- 
sembled them together”, is, however, maintained by some 
distinguished scholars, I might say by many.  Doddridge 
renders it, “having assembled them together”, stating, too, 
“that some critics, ancient and modern, particularly Chry- 
sostom and Theophylact, understand the word ovyadcSouevos 
as expressive of Christ’s eating with his disciples during 
the forty days”. But he adds, “The notes of Elsner and 
Raphelius seem abundantly sufficient to justify the version 
I have given”. We have also ovvavdcSouac—una commoror, 
living together, in the same avdjn—hall, or court, which has 
been seized by some, in aid of their version of “eating to- 
gether”. But, in our esteem, Leigh is our best authority. 
In his Critica Sacra, London, ed. 1650, on Acts 1 : 4, he gives 
convescens, congregans—conversans ; and adds, Item, qua 
pastor dispersas oves sub tectum collegit; qui significationes 
optime congruerent huic loco, quia Christus discipulos fugiti- 
vos velut dispersos ovieulas iterum- collegit, et ad spiritualem 
militiam armavit. There is nothing in “ eating together ”, re- 
levant to a mission; but there is something in congregating, 
or calling together a company of persons, in order to the bet- 
ter accomplishment of their mission, or for commissioning 
them. "That such an assignation or appointment was made, we 
learn from Matthew 28 : 16, in connection with Matt, 26 : 32 
—“ I will go before you into Galilee, after I am risen again”. 
This appointment is fairly indicated in these passages with 
their context. 





m Exayyeha is here, by a metonomy, used for the thing 
promised. The promise itself having already been given, they 
could not be required to await it. 


? ЕВалтгоғи одет, биеиз де Валтіодтоғо®е ev mvevuare yig. 
* Immersed in water ”—“Immersed in the Holy Spirit”. The 
Валто family, and the Валтибе branch of it, have become 
famous through all Christendom, They are honorably de- 
scended from a very ancient family, in classic heraldry. They 
are descended from Вал by an onomatopeia, “ which coins a 
word from sound, by which alone its meaning may be ascer- 
tained”. It is selfinterpretive. We have dip and plunge 
from the sound of any instrument or material variously 
brought into contact with water. Dip, bap and plunge, indi 
cate the sounds made by variously applying any solid gud 
to water. "The air echoes plunge, when a person is suddenly 
immersed in water—it echoes dip and bap, when persons or 
other solid substances are suddenly submerged. 

Being words of action, and not of mode, they cam have 
but one literal and proper meaning. Валле occurs in the 
N. T. three times, always trans. com. ver. by dip. 
occurs eighty-one times, transferred seventy-eight times, 
thrice translated wash, by a metonymy of the effect for the 
cause. Валтідиоѕ occurs only four times, once translated 
washing by the same figure. Валлеотиз occurs fourteen times, 
exclusively applied to John, the Harbinger. Basrioua is 
universally transferred in the com. ver. John, the Harbinger, 
is the only one called Barrisr in King James’ version. 

In tracing their ancestral history up to Moses and his law 
of ceremonial observances, we find, on a grand occasion, the 
whole tribe of modes of wetting were convened, in Barto, 
Pawo, Xew, “Разтаба, on special duty, each one in 
his own official service, with his armor on. The priest was 
to pour oil into the palm of his left hand; he was then 
to dip his right forefinger in the oil that was in his left 
hand, and then to sprinkle of the oil seven. times before the 
Lord. 

Prof. Stuart, of Andover, affirms, that all lexicographers and 
critics of note agree that Валто and Santo indicate to 
dip, plunge, or immerse. Bib. Repository, 1833, p. 298. In 
support of which, he cites Lucian, in Timon, Plutarch, 
Strabo, Themestius, the Sybylline verse concerning the 
city of Athens, Josephus, Homer, Pindar, Aristotle, Aris- 
tophanes, Heraclides, Herodotus, Aratus, Xenophon, Diodorus 
Siculus, Plato, Epictetus, Hippocrates, Heliodorus, cum multis 
aliis. 

То these we might add the testimony of Wall, Locke, Tillot- 


Валео 


ACTS OF THE APOSTLES. CHAP. I. 





KING JAMES’ VERSION. GREEK 


with water; but ye shall Ъе BarricOnceabe 
baptized with the Holy Ghost 
not many days hence. 


e 


4 , Ф) ` 
LA уо, Ov PETA 


ТЕХТ. REVISED VERSION. 


Tvevparı in water, but you shall be 
4 y | immersed in the Holy Spirit, 
moAAas TavTas not many days hence. 


> 
єр 








son, Secker, Samuel Clarke, Locke, the philosopher, Wall, Wells, 

3ishop Nicholson, Doddridge, Whitfield, Wesley, Macknight, 
and the Assembly of Divines, as concurring with this inter- 
pretation of the words of this family. So testifies also the 
whole Greek Church. The ancient versions—the Syriac, (both 
the Peshito, 2d century, and the Philoxenian, 6th century,) 
the Arabie Polyglott, 7th century, the Propaganda, a. р. 1671, 
all give the same family—* amada ?—immerse, of which word 
the Greek representative is Валтибо. 


° Tvevuare Ауир. In v. 2 of this same chapter, we have 
Tvevuatos Ayıov. In у. 8 we have rov Aytov Hvevuacos ; y. 16 
we again have то Ivevua то Aytov; and, again, another form 
ch. 2 : 4, ZIvevuacvos Aytov. 

The Book of the Acts, or of Acts of Apostles by some of 
the Ancients was not inappropriately called “The Gospel of 
the Holy Spirit.” He is, indeed, more frequently spoken of in 
this book than in the whole Four Gospels. His personal 
attributes, mission, and work, are more fully developed in the 
details of the apostolic mission than in any other portion of 
the Christian Scriptures. Speculative Theologians, in their 
metaphysics, have, indeed, been much perplexed in their 
versions and criticisms upon the anarthrous forms of this 
Divine person. 

After a very special and protracted examination of his 
Divine personality and his work, we haye much confidence in 
the result indicated in the following analysis and synthesis 
of the Christian oracles, and especially of this book; and 
because of its importance, and to prevent frequent allusions 
and references to the special positions and attitudes in which 
he appears, we judge it expedient, in the opening of this Book 
of Acts apostolic, to take a critical and full view of this third | 
personal manifestation of Jehovah. We have one Jehovah in 
the person of the Father, in the person of the Son, or word 
Incarnate, and in the person of the Holy Spirit. 

Hvevua Aytov is without the Greek article, though in ren- 
dering it, we are required to use the English definite article 
THE. The Greek 6, 7, zo, commonly called the Greek article, 
must not be confounded with our definite English article, 
merely because they are called by the same name. Their 
uses, in the two languages, are by no means parallel. We 
are constrained, by the laws of the two languages, to employ 
the English article frequently, when it is not used in the 
Original, and vice versa. Each case must be considered with 
reference to the general principles of composition which ob- 
tain in the English and in the Greek respectively. We 
usually translate ó Огоз, simply God, not “ the God.” Yet it 
is, with but few exceptions, ó Qeos, “the God," in the Origi- 
nal. In Matt. 1:23, we correctly translate, Me? Zuov 6 





Огоз, * God with us," and not “tihe God with us. So in 


many places. Sometimes, however, we find the article omitted 
before Geos, as in Matt. 22:32. In the first part of this 
verse, we have ó Qos, and we translate properly, “I am the 
God of Abraham &c.”—but in the latter clause we have оох 
eotw ó Огос, Өғоѕ vexocm аЛа Sovcov, literally, “the God is 
not God of dead, but of living," but properly, “ God is not 
‘the’? God of ‘the’ dead, but of ‘the’ living.” Here, we 
not only omit the Greek article, where it is in the text, but 
supply the English article in three places, where there is no 
article in the original. In Mark 12: 27 and Luke 20: 38, we 
have the parallel passages, and the same construction. The 
use or omission of the Greek article, in these places, is 


| governed by a very general principle of the Greek language, 


according to which they employed the article simply to dis- 
tinguish between the subject and the predicate of a sentence. 
In the sublime and abstract language of John’s introduction 
to his Gospel, we have a similar case. Ey «7r, without an 
article, we translate, ^in the beginning.” But in the latter 
part of the 156 verse of this chapter, we have Oeos zv ó Zoos. 
Why do we not translate, in the order of the Greek, and say, 
“God was the word” ?—clearly, because ó doyos is shown to 
be the subject of the sentence, not only by the context, but 
by the use of the article before 2оуох, and its omission before 
Osos. This principle of employing the Greek article or not, 
according as it is connected with the subject or predicate of a 
sentence, might be illustrated at great length, but it would be 
foreign to the purpose of this note to enter upon so extended 
a field of criticism. 


This word zvevua occurs very frequently in the scriptures, 
and with various adjuncts. We note, these five expressions 
avevua (spirit), то xvevua (the spirit), zvevue ауто» (spirit 
holy), то éy«ov льециа (the holy spirit), and то avevue то 
&ytov (the spirit the holy). Let us consider first, the question, 
does the use or the omission of the article, in the Greek, de- 
termine the fact, whether it is the divine, that is, the infinite, 
or a finite spirit, which is spoken of? In Mark 9 : 20, “ the 
spirit (zo zvevu«) tare him.” Неге we have the article—but 
it is a demoniacal spirit, that is spoken of. So elsewhere. In 
Mark 1: 10, “and the spirit (vo туғри), like a dove,” ќе. 
Here we have the article, as before, but now it means the 
Holy Spirit or “the spirit of God” (ro avevua vov Osov), as 
Matthew expresses it 3:16. In Luke 9: 39, “Lo a spirit 
(xvevuc), taketh him,” &e. Here there is no article, and it is 
a demoniacal spirit. In ch. 24: 37, “They had seen a spirit 
(xvevuc), and v. 39, “a spirit (лугьие), hath not flesh and 
bones,” &c., without the article. But then, also, without the 
article, Jno. 3 : 5, “of water and of the spirit (avevsaros) ;” 
so frequently in the epistles; as in Gal. 5 : 25, “If we live in 
the spirit (wvevwarz), let us also walk in the spirit (лигишате)” ; 


ACTS OF THE APOSTLES. CHAP. I. 





KING JAMES’ VERSION. 


6 When they therefore were | zuépas. 


GREEK TEXT. 


e ` 5 
6 OL pév оби аъреА- 


REVISED VERSION. 


They now having come Pto- 6 


come together, they asked of Oovres етурфтеи avrov Aéyovres, gether, «asked him, saying, 


P This agrees with the command to “continue in Jerusa- 
lem?, Luke 24: 49. Some interpreters, with the concurrence 
of De Wette, construe the participle substantively, “They 
now, who came together”. Grammatical enough, but not in 
accordance with the author of this book, in the case 
alluded to. So Olshausen judiciously remarks on this 





again Eph. 2: 22, “Habitation of God through the spirit 
(ev mveveate)” ; and in 1 Tim. 3 : 16, “ Justified in the spirit 
(ev nvevuati). ”™* ( 

From these citations, it is clear, that the Greek article does 
not of itself, necessarily, indicate anything as to the quality, 
nature, or essence of the noun with which it stands connected 
but these must be ascertained from other sources. What 
other aids have we in respect to the word avevza? Besides 
the general scope of the context, there are both epithets and 
attributive or limiting clauses. Thus, to “spirit,” we have 
added, “unclean” “dumb.” “deaf,” “evil,” “ demoniacal,” 
“pythonic,” &e—also “holy,” “of God," “of Christ.” “of 
the Lord,” “of adoption,” “of his son,” &c. By these and 
such like tests, and not by the use or omission of the article, 
must we determine the quality, nature, or essence of the 
лугуна, іп any place. The article may or may not be used 
with any one of these expressions. This will depend upon 
its logical, that is, its syntactical relation in the thought of 
the speaker or writer. The article is in fact a contrivance of 
syntax to render words, however general, so individual, dis- 
tinctive, or definite, as that they may be fitted to form the 
subject of a proposition; hence its introduction or omission 
will be governed by this general principle, and the same word, 
therefore, with precisely the. same essential signification, will 
be found with or without the article, according to its syn- 
tactical relation in the context. 

The uses of the word zvevu« afford ample illustrations of 
this ruling principle in the Greek language. It means, gener- 
ally, spzrit—neither definite nor specific in itself—but, by the 
use of some adjunct, it may be rendered so, and then it will 
take or reject the article according to the general rule of the 
language. "Thus mrevua becomes definite, because specific, by 
the adjunct «уго». The adjective specifies what spirit, and, 
when placed after the noun, stands in the relation of the 
Hebrew genitive, and exerts, along with its qualifying sense, 
also a limiting and individualizing influence upon the noun. 
Therefore we find zwevu«, when succeeded by бно», uni- 
formly without the article; yet always most specific and 
definite. There is no room for mistake. Thus (Luke 2 : 25, 
26) it is said of Simeon, that the Holy Spirit was upon him. 
Here it is zzvevue &ytov, without the article. Yet in the next 





* In these critical notes, the common version is adopted, 
for convenience of reference simply. 


| 


| avevua aytor. 





passage, when dissenting from De Wette, аз quoted by 
Prof. Hackett, Of uev ov» ovvehDovres; They now having 
come together. 

3 Exnowror, literally were asking, tantamount to asked, 
and in most instances, in our idiom, represented by asked. 
Matt. 15:23. John 4: 40; 8:7; 12: 21, &c. 





verse, in narrating the effect of this spirit, it is said, “It was 
revealed to him by the Holy Spirit,” &c. (ало vov mvevuatos 
тоо «ytov), with the article before both zvevua and буор, 
clearly because of the relation which this second introduction 


| of the word sustains to the subject, as already introduced in 


The article does not introduce the idea of de- 
finiteness, or individuality, but simply demonstrates the zrvev- 
xain the second place, as the zvevuc, already named, which 
was not simply а spirit, but a particular, that is the Holy 
Spirit. So in the next verse (27), the connection of thought 


| being now clearly and closely established, the specific adjunct 


aytov is dropt, as no longer necessary, and we have simply 
ty avevuatt, the spir& that is, the spirit already referred to, 
known to be the Holy Spirit, not by the article simply, but 
by that to which the article refers, to wit, the avevua бугор, 
first mentioned. 

So far from the article being necessary to give definiteness 
or individuality to zzevue бугор, it is its very definite and 
individual character that enables it to stand without the arti- 
cle. Itis a great mistake to suppose that zrzevue &y«ov is an 
abstract noun. Tivevua alone may be used as an abstract 
noun, but surely not with the qualifying and specific adjunct 
&ytov. 

The Christian dispensation, being a dispensation of, or 
through the Holy Spirit, he is in the very beginning of the 
kingdom, as it was formally set up on the day of Pentecost, 
most appositely set forth in his individual, personal, and spe- 
cific character, as mvevwa &y:orv; not an influence of some- 
thing else, an effect or product of some superior antecedent 
cause, but a concurring and self-acting personal divine agent, 
in consummating and completing the work of redemption. 
Therefore our Saviour said in his farewell discourse (Jno. 
14:26), that the Father would send in his, the Son’s, name 
“the advocate," the Holy Spirit, “who should teach them,” &c. 
It is here то xvevua то &ycov, and in this first chapter of Acts 
every thing is in perfect keeping with this divine distribution 
of the parts assigned to the Son and the Spirit respectively, 
in the salvation of man. In the first verse the command- 
ments given to the apostles are referred to this promised 
(avevua блох) Holy Spirit, ó z«gazArros. In the 4th verse, 
the narrative represents the Saviour as commanding them to 
tarry at Jerusalem till this promise of the Father should be 
fulfilled—identifying it with the baptism in the Holy Spirit 
(avevua &yiov),—which had been promised by John, the 


6 





ACTS OF THE APOSTLES. CHAP. L 





KING JAMES’ VERSION. 


GREEK TEXT. 


REVISED VERSION. 


him, saying, Lord, wilt thou at Кори, Е €v TO Xpove TOUTQ Lord, dost thou at this time 


this time restore again the king- 
dom to Israel? 


7 And he said unto them, 16179 ’Горайл; 7 Eire 06 mpós| And he said to them, It is not 


Baptist; and in the 8th verse, in reply to their questions con- 
cerning the restoration of the kingdom to Israel (v. 6), he 
tells them, “they shall receive power, after that the Holy 
Spirit (rov ayrov льециатоз) shall have come upon them," &e. 
Here there can be no mistake. The то лугома vo &ytov— 
promised in Jno. (14: 26)—is the льецца бутор, in which 
the Harbinger promised, they should be immersed, the same 
avevua бугор, for which the Saviour bid them to tarry at 
Jerusalem, and the то буор ztzevua, which was to come upon 
them, in order to endue them with power, &c., as found in 
v. 8. The identity of the subject indicated by the several 
expressions swwevu« «угор, то лъғуиа то бугор, апі то суор 
avevua, cannot be doubted. То those who think that the 
idea of the personality of the Spirit was not distinctly held 
by the Jews, and who yet contend that this idea is only 
properly and fully conveyed by the expression то zvevu« to 
&ytov, it may be suggested, that in the only places (three in 
all), where the expression “ Holy Spirit” occurs in the 
Septuagint, this arrangement of the article with the noun 
and adjective is uniformly employed. Тһе same form is also 
used by Peter (in Acts 1 : 16), to designate the Spirit, prophe- 
sying by the mouth of David. 

As to the use of the definite English article, the, always 
before Holy Spirit, it is found necessary in the fact, that we 
recognize the Spirit’s agency always in relation to dhe Father, 
and to the Son. We may and do sometimes say “Father, 
Son, and Holy Spirit,? but this rather to unify than to dis- 
tinguish. Were there scriptural warrant for addressing the 


Holy Spirit directly, as is sometimes done, we would omit the | 


English article. 

Одат, —sv. Ivevuatıi Иуир. These baptisms, or immer- 
sions, are spoken of by Matt. 3:11; Mark 1:8; Luke 
8:16; Jno. 1:38; and 1 Cor. 12: 13. In all these places 
the preposition ev is expressed both before дать and svev- 
wart, except that in Luke, where ғ» is omitted, as in this 
case, before vdare. The insertion or omission, therefore, of 
the preposition does not alter the construction or the sense; 
in either case, the noun is the dative of the manner, or the 
way in which, or after which, or the place or medium in 
which, the action is performed. Both the preposition e» and 
the dative case-ending indicate the same primary thought, 
that of relative place. The Sanscrit has an *implementive 
or instrumental,” a “dative” and a *locative? case, all of 
which are expressed, in the Greek, by the one, dative. But 
the primary and distinctive import of all these is “locative.” 
This is also the import of the preposition sv, and, therefore, 
we find the case-ending of the dative, sometimes with, and 
sometimes without, the preposition, in precisely the same con- 
nection, and in the same sense. This is so common a liberty 





> , ^ B 
атокадсталея туи  [BaguAetav | restore the kingdom to Israel? 





of the Greek language, that we need not illustrate it by other 
examples. As idaze stands to the immersion by John, so 
precisely does ev лргьиати stand to the immersion by Christ. 
The relation, in both cases, is expressed by the dative or 
locative case, and is clearly that of where or in which the 
action was performed. It should be noted by those who 
speak of this connection, as the dalive of instrument, that 
whilst the genitive is the whence-case, and the accusative the 
whither-case, the dative is strictly and properly the where- 
case, and can only be used to express instrumentality in a 
strictly passive sense. It is not properly employed to express 
concurrent action or co-agency. The action in this case is 
expressed by “immerse,” the agents were John and Christ, 
the whither or object $uas, those addressed, and the place— 
that in which, in the action of John, дати, in water, and in 
the action of Christ, ev Z/vsvueze Ayr, in the Holy Spirit. 

There are five distinct conceptions of the Holy Spirit in the 
Holy Seriptures. The first is his nature, all Divine; the second, 
his person, distinct from that of the Father and the Son ; the 
third, his office of illuminator and sanctifier; the fourth, his 
influence; the fifth, his work, peculiarly developed in creation, 
providence, and redemption, 

l. In creation he *moved upon the face of the waters," im- 
pregnating them with life-giving power; Gen. 1:6. “By his 
Spirit he has garnished the heavens;” “his hand has formed 
the crooked serpent;? the milky way; Job 26 : 13. Тһе 
Spirit of God has made me, Job 33:4. “The Spirit gave the 
apostles utterance,” Acts 2 : 4. 

2. In providence, annually renewing the face of the earth. 
“Thou sendest forth thy Spirit, and thou renewest the face 
of the earth.” Psalm 104: 20. Ву the Holy Spirit the 
humanity of Jesus the Messiah was created out of the person 
of the Virgin Mary. The Holy Spirit (Zvevua Ауго») shall 
come upon thee, Luke 1: 25. "Therefore she was found with 
child by the Holy Spirit, Matthew 1:18. Hence the Christian 
church commenced by the direct and special influence, or 
creative power, of the Holy Spirit, Acts 2. The Father sent 
his Son into the world; the Son promised to send, and did 
send, with the concurrence of his Father, the Holy Spirit; and, 
by his gifts vouchsafed to the apostles, they instituted the 
Christian church, Christ's mystical body, of which he is the 
living, active, and efficient Spirit. 

3. In redemption, Не is the sanctifier, and comforter, or ad- 
vocate, of the claims of Messiah, shedding abroad copiously, 
the love of God in the heart of his people; making inter- 
cessions for us with groanings inexpressible, which only he 
that searches the heart can interpret. 

Such are the evangelical developments of the remedial dis- 
pensation, all found in the Divine essence and personalities. 


ACTS OF THE APOSTLES. CHAP. I. 





KING JAMES’ VERSION. 


is not for you to know the times 
or the seasons which the Father 
hath put in his own power. 

8 But ye shall receive power 
after that the Holy Ghost is 
come upon you: and ye shall be 
witnesses unto me, both in Je- 
rusalem, and in all Judea, and in |: 
Samaria, and unto the uttermost 
part of the earth. 

9 And when he had spoken 
these things, while they beheld, 
he was taken up; and a cloud 
received him out of their sight. 

10 And while they looked 
steadfastly toward heaven as he 
went up, behold, two men stood 
by them in white apparel ; 

11 Which also said, Ye men 
of Galilee, why stand ye gazing 
up into heaven? this same Je- 
sus which is taken up from you 
into heaven, shall so come in like 
manner as ye have seen him go 
into heaven. 

12 Then returned they unto 
Jerusalem, from the mount called 





r Xoovovs ў zargovs, “ 
of time, gr the exact time”, Wakefield. 


* Едето ev тр деф sSovorg; 





times or occasions ”. 


*put in his own power", 
com. yer.; “appointed in his own authority ”. 





GREEK TEXT. 
avtovs, Обу úuðv вать yrovat 
xpovovs ij koipoUe ods 6 Потр 
0єто év TH 101 eEoveia. * adda 
Аурєсдє Svvayw, émeA00vros 
ToU Ayiov Hvetparos ep úps, 
kai ётєсӨє pot pápropes ev T€ 
Героосаћђш каї ev тас тӯ 
‘Tovéaia kai Lapapela кої ews 
ёсҳатоо THs yns. ° Kai табта 
eirov, BAeróvrov avrQv exnpbn, 
kai vepedn vméAa(ev avrüv ато 
Tov ӧфбәЛиду avrav. | кай 
os dreviQovres Norav eis Tov 
ovpavov, TopEevopevov avTov, каї 
idov avdpes Ovo парестђкєтар 
avrois év воть AevKy, où kai 


> / ~ , 
єітоу, “Avdpes l'aMAato, ті 


е , > , > ` 
| отукате €ujjAémovres Els TOV 


> , è © e > ^ е 
ovpavov ; офто 0 ’1[1170055 o 
^ > n > < 
avadnpdeis аф vuay es Tov 
, N © > , ^ 
oupavoy, ovTws €Àevgerat Ov 
ГА 3 у ^ 
тротоу єдєхсасдє avrov пореу- 
, > < , ә , 
omevov eis Tov ovpavov. | Tore 
є 7. эе ` > N 
vréaTpeYav eis LepovaaAn ато 
y ^ Z ТР ^ 
opovs TOU KaAoupevou MAawvos, 





REVISED VERSION. 


for you to know times or "oc- 
casions, which the Father 
has reserved for his own *dis- 
posal. But you shall receive 
‘power, after that the Holy 
Spirit is come upon you: and 
you shall be witnesses for «me, 
both in Jerusalem, and in all 
Judea, and in Samaria, and to 
the uttermost parts of the 
earth. 

And when he had spoken 
these things, while they be- 
held, he was taken "up, and а 
cloud received him out of their 
sight. And while they were 
gazing vinto the heaven as 
he went up, behold, two men 
stood by them in white ap- 
parel; who also said, Galile- 
ans, why stand you gazing 
into the heayen? This same 
Jesus, who is taken from 
you into the heaven, shall so 
come, in like manner, as you 
have seen him going into 
the heaven. Then they re- 
turned into Jerusalem, from a 
mount called *Olivet, from 





“ Тһе seasons 
for me”. 


These, how- 


witnesses might depose against me, and not be “ 


* “Was taken up” 


3 


exnodn, not avchngdr, v. 2 


= 


0 


witnesses 
I therefore, a priori, prefer the latter to the former 
—the text to the emendation. 


, indicating 


ever literal, are not in the common currency of our present 
language. Men may place a matter in their own hands—in 
their own disposal. And by a very common figure, we speak 
of “reserved rights”, we very seldom put, that which we 
possess, in our own hands. It is, therefore, a figurative ex- 
pression, tantamount to—reserving or placing in one’s own 
dispensation or disposal. It is, indeed, sfovora, moral power, 
or authority of dispensation—at one’s own disposal. 


t ораш, not here efovoca, moral power or authority, 
indicative of the powers of the Christian age— the world 
that was to come”. There was not only e£ovo:«, authority— 
or moral power—but also дорое, intellectual strength and 
miraculous power—equal to their day and work. 


а Mov, for иог, is substituted by the authority of Lachmann 
and Tischendorf (abbreviated Ln., ТЕ). The difference between 
* my witnesses? and “witnesses for me” is considerable. My 





the commencement, not the completion of his ascent. Пе, 
it appears from the terminology here employed, gradually 
and with great dignity, ascended, not asa flash of lightning, 
nor as a meteor passes away, but slowly and with majesty, 
that they might clearly perceive and be assured of his return 
to his native heaven. Several of the old versions read, *And 
while they were looking steadfastly, as he was going towards 
heaven ”. 


w Es tov ovgarov; into the heaven. In vv. 10, 11, we have 
this precise formula four times, and, therefore, we must 
have it just as often in the version. We have also evs twice 
in уу. 12, 13, and should have into Jerusalem, and into the 
upper room, for in both instances they went not only to, or 
unto, but into Jerusalem, and into the upper room. 


x “Olivet”, olive yard. 


со 


ACTS OF THE APOSTLES. CHAP. 1. 





KING JAMES’ VERSION. 


Olivet, which is from Jerusalem 
a sabbath-day’s journey. 

13 And when they were come 
in, they went up into an upper 
room, where abode both Peter, 
and James, and John, and An- 
drew, Philip, and Thomas, Bar- 
tholomew, and Matthew, James 
the son of Alpheus, and Simon 
Zelotes, and Judas the brother of 
James. 

14 These all continued with 
one accord in prayer and sup- 
plication, with the women, and 
Mary the mother of Jesus, and 
with his brethren. 

15 And in those days Peter 
stood up in the midst of the dis- 
ciples, and said, (the number of 
the names together were about 
an hundred and twenty,) 

16 Men and brethren, this 
scripture must needs have been 
fulfilled, which the Holy Ghost 
by the mouth of David spake 
before concerning Judas, which 
was guide to them that took 
Jesus. 

17 For he was numbered with 
us, and had obtained part of this 
ministry. 

18 Now this man purchased a 
field with the reward of iniquity ; 





Y Ехо», having, 


D? Syri H 
from”, Syriac; 


longs”, Syriac Version. 


* Пооохаотғоғо signifies, to persist in adherence to, to be 
intently engaged in, to attend constantly to, Acts 2 
13 : 6, &e.; to remain constantly, Acts 2: 46 ; 
stantly, Mark. 3:9; to continue with, Mark 8:13; 10:7 

* “Men brethren” occurs some eleven times in this book 
A Hebraism, in our idiom, simply equivalent to 
Men, brethren and fathers, is a proper address, 


of Acts. 
brethren. 


when three distinct classes are present ; 





not = azezor, distant. 
“having from”; Sabbati habens iter, 

“containing а saboth”, Tyndale. 
Geneva, “ conteyning a sabbath dayes iorney ”. 
sabbath day’s journey”, Rheims; “distant about seven fur- 


GREEK TEXT. 


er ` X 
0 eat €yyvs ‘LepovcaAnp, саВ- 
и 3 e / 
Ватоо €xov дор" 
13 Kal ore eianAOor, aveBnoav 
` ^ Ф 5 
eie TO Umepoorv Ov тосар ката- 
, GA и > Z 
pevovTes, 0 те Шєтроѕ Kai’ Tako- 
N12. и ND и 
Bos kai Iwavvys kai 'AvOpéas, 
Ф/Литтох kal Owpas, Ворбоћо- 
patos kai Mar@aios, ’laxwBos 
"Axraiov каї Xipov 0 ZrnAorys, 
`Гоџдаѕ '"Iakofov. “ obra 
, 3 = 
TAVTES TAV проскартеробите 
е ^ ^ ^ ^ ^ 
омодорадор Tj) просеихй Kat Ty 
i ` j 
deqoet, ovv yovagt каї Mapig 
^ `X =~ 5 ^ ` A 
т) NTP Tov “Incov, кої соу 
^ > ^ > ~ 
Tois adeAois avroU. 


15 KAT èv rats шерои ravraus | 


ауастаѕ llérpos ev péso Tov 
надутфь єтє” Hv тє OyAÀos 
ovou&rov ÊTITOQUTÒ ÖS ékarüv 
eixoow: № "Avépes @деЛфоь, 
«да TAnpoOnvac riv ypadny 
тат, nv проейте то Пуєдра 
то “Aytov dia сторатоѕ AaBid, 
пере ’[оуда Tov yevopévov 005 yoU 
rois cvAAa[gobgi TOv oor: 
И ort xkarnpiðpnuévos nv ovv 
piv, Kal éÀaye TOV кАђроу Tis 
duaxovias tavtyns. 1% Obros pev 
оду ёктусато ҳоріоу EK TOU Jug 
005 THs а0:кіаѕ, Kal прут 


Hackett, in loco., 
Vulgate; “ distant 
So, also, the 
“ Distant a 


: 42; Rom. 
to altend con- | has men. 


men brethren ”. 





but “men brethren” | nians, &c. 





REVISED VERSION. 


Jerusalem, a  sabbath-day's 
"journey. And when they had 
entered, they went up into the 
upper room, where abode both 
Peter, and James, and John, 
and Andrew, Philip and Tho- 
mas, Bartholomew and Mat- 
thew, James, son of Alpheus. 
and Simon Zelotes, and Judas, 
the brother of James. These 
were all ‘persevering with one 
consent, in prayer and sup- 
plication, with women, with 
Mary the mother of Jesus, and 
with his brothers. 


— 


3 


And in those days Peter 
stood up in the midst of the dis- 
ciples, and said, (the number 
of the names together being 
about one hundred and twen- 
ty), *Brethren, this scripture 
must needs have been fulfilled, 
which the Holy Spirit, by the 
mouth of David, before spoke, 
concerning Judas, who was 
guide to them that seized Je- 
sus. For he was numbered 
with us, and had obtained part 
of this ministry. (Now a field 
was purchased with the re- 
ward of his iniquity, and he, 


m 
oo 





are not two classes, while men and brethren are. 
conjunction between them, with us, they simply indicate 
brethren, which is more Anglo-Saxon than 
In a brother we always find a man, while sometimes we may 
find a man, but not in him a brother. 


Without a 


* men brethren ?. 


Men of Galilee, men of Judea, men of Israel, men of Cyprus, 
men of Macedonia, &с., &с., are, with us, Galileans, Jews, 
Tsraelites, Cyprians, Macedonians, &c., &c. 
The English Rheims ver. of the Vulgate has * you 
Beza, London Ed., 1681, has Piri fratres ; 
Boothroyd's London Ed., 1836, has simply “brethren”; our 
com. ver. follows Tyndale's; Thompson, “men brethren ” 
We do not say, men and Virginians, men and Pennsylva- 


Murdock's Syriac 


ACTS OF THE APOSTLES. CHAP. I. 


KING JAMES’ VERSION. 


and felling headlong, he burst 
asunder in the midst, and all his 
bowels gushed out. 

19 And it was known unto 
all the dwellers at Jerusalem; 
insomuch as that field is called 
in their proper tongue, Acelda- 
ma, that is to say, The field of 
blood. 

20 For it is written in the 
book of Psalms, Let his habita- 
tion be desolate, and let no man 
dwell therein: and, His bishop- 
rick let another take. 

21 Wherefore of these men 
which have companied with us, 
all the time that the Lord Jesus 
went in and out among us, 

22 Beginning from the bap- 
tism of John, unto that same day 
that he was taken up from us, 
must one be ordained to be a 
witness with us of his resur- 
rection. 

23 And they appointed two, 
Joseph called Barsabas, who 
was surnamed Justus, and Mat- 
thias. 

24 And they prayed, and said, 
Thou, Lord, which knowest the 
hearts of all men, shew whether 
of these two thou hast chosen, 

25 That he may take part of 
this ministry and apostleship, |% 
from which Judas by transgres- 
sion fell, that he might go to his 
own place. 

26 And they gave forth their 
lots; and the lot fell upon Mat- 
thias; and he was numbered with 
the eleven apostles. 


^ Episcopate. This term, being now canonized by Webster, is 
more apposite than any other word in our currency, to indicate 
the office of oyersight or superintendency. The only question 
with us is, whether it would not be more intelligible to the 
masses to say “his office of Superintendant ?, or with Wiclif, 
Елиохолт = oversight. 
Literally “they placed two”, but idiomati- 
cally, they nominated or appointed two. 

4 Лоооеоёаиғруог гелор` “they praying said” 


“his bishoprick let another take”. 
© Eotņoav доо. 











GREEK TEXT. 


yevomevos «Лактсє péoos, Kal 

eEexvOn парта та omhayxva 

QUTOU, ? кай yvoorov €yévero 
^ ^ ^ e 

MAOL TOLS KATOLKQUOLY Jepovaa- 

ÀD СА DY 5 \ if 
7ш, wate клубу TO хорор 


3 ^ ^ > , ^ ЕЈ ^ 
EKELVO TN Ota. д:аЛєктф аотор 


\ ГА 
’АкеЛдаиа, TovTéaTe — xoptov 
- , ` 
aiuaros. yéypemrau yap êv 


и ip ^ / е 
Вил Жали» Гетто 7 
ётаоћѕ GaUTOU épmuos, каї ju) 

^ 3 ^ 
ёсто 0 KaTotKwy ev avr], Kai, 


` b > ^ be 
Туу епокопуь avroð  Aa(go 
[L4 21 A4 ^ 5 ^ 
єтєроѕ. ЕЁ oUv TOV соуєЛ- 


бортах ии бубрфу ви торті 
xpóve | ви @ eo Ade кой e£A6ev 
ed) шах 0 kúpios Inaods, " ap£a- 
pevos amo тоб Barrio pueros 
' Iovvov éos Tis прерах js «ve- 
AnpOn ap "uev, pprvpa т) 
ivagTáaeos aurou yeverOar соу 
пы» eva rovrov. Кой éory- 
cav úo, Ioco) тоу kaAoUpevov 
ВарсаВа», os émekAy0m 'IoU- 
oros, kal MarÜ(av. “ка mpo- 
cevéapevor eimov, Xv Куре 
kapO.oyvGara парте, avaderEov 
ёк rovrov TOv дуо ёра ov é&eAé£o 
25 Aagetv Tov кАроу THs диако- 
vias TavTns кой amoaToAns, 6 
is тареп 'Тоудаѕ, mopevOnvat 
els Tov Torov Tov др. 7° Ка? 
ёбокар KAnpous avTav, Kal ETE- 
gev ó KAnpos ext Marbiav, koi 
ovykareynpiadn pera Tav Evde- 
ка amooToAwy. 











REVISED VERSION. 


falling headlong, burst asun- 
der in the midst, and all his 
bowels gushed out. And it 
was known to all the dwellers 
in Jerusalem; insomuchas that 
field is called in their proper 
tongue Aceldama, that is to 


say, the field of blood.) For it : 


is written in the book of 
Psalms; Let his habitation 
be desolate, and let no man 
dwell in it, and his repis- 
copate let another take. 
Wherefore, of these men that 
have accompanied us all the 
time that the Lord Jesus went 


in and out among us, begin- + 


ning from the immersion of 
John, to the day that he was 
taken up from us, must one 
be appointed to be witness 
with us of his resurrection. 
And they appointed «two, Jo- 
seph, called Barsabas, who 


was surnamed Justus, and 
Matthias. And they ‘praying 


said: Thou Lord, who knowest 
the hearts of all men, show 
which of these two thou hast 
chosen, to take a part in this 
ministry and an Apostleship, 
from which Judas by trans- 
gression fell, that he might 
go to his own place. And 
they gave forth their lots; and 
the lot fell upon Matthias, 
and he was numbered’ *to- 
gether with the eleven Apos- 
tles. 





numbered with. 


rolled among them, Beza, Calvin, De Wette, Hackett. 
fact here stated justifies the version given of v. 25, 
in this ministry, and an Apostleship” from which Judas fell. 
He was a perfect and complete substitute, possessing all the 
qualifications equally with him. His treachery and fall are 


[en 


9 


w 
= 


n2 
V2 


е Хоухатеуиуиоду. This indicates more than that he was 
He was numbered together with, i. e. en- 
The 
“a part 


thus made to strengthen and complete the apostolic testi- 


mony. 


10 





KING JAMES’ VERSION. 


CHAP. II. 


Ахр when the day of Pente- 
cost was fully come, they were 
all with one accord in one place. 

2 And suddenly there came a 
sound from heaven, as of a rush- 
ing mighty wind, and it filled 
all the house where they were 


KAI ё тф 


А 2 
TOCUTO. 


GREEK TEXT. 


CHAP. 


rjv иёра» THs IevtnKoaris, 
joav &mavres ӧробуџадоу ёті- 
кой €yévero advo ék 
тод ovpavod ўҳоѕ cap феро- 
pens mvons as, кой erà- 
pocev ОЛор vOv oikov об сар 


ACTS OF THE APOSTLES. CHAP. IL 





REVISED VERSION 


CHAP. II. 


п. 
Waen the day of *Pentecost 1 
was fully "come, they were all 
with one accord in one place. 
And suddenly there came a 2 
sound ‘out of heaven, as of a 
rushing mighty ?wind, and it 
filled all the house where they 


ovpTrAnpova ba 


sitting. кабўрерогг: 2 kal E ф@поаь aù- were sitting. And there ap- 3 
3 And there appeared unto| - m x peared to them tongues ‘dis- 
rois OlapepiComevar yðra 


them cloven tongues like as of 
fire, and it sat upon each of 
them. 

4 And they were all filled 
with the Holy Ghost, and began 
to speak with other tongues, as 
the Spirit gave them utterance. 


^ \ 
cats, коадоѕ то 





e EY ` и , 34» v 
OTel 7vpos, єкадітє тє Eh Eva 
a > ^ 
€kaaov avrà, * 
a и € , ` 
amavres Llvevpatos Ayiov, Kat 
ЕА ^ е , , 
прёарто AaAeiv érépais yAoo- 


avrois aropbeyyerOu. °° Hoav 


tributed, as of fire, and it sat 
upon every one of them. And 4 
they were all filled with the 
‘Holy Spirit, and they began 
to speak in other tongues, as 
the Spirit gave them *utter- 
ance. 


/ 
каїєтАђсбтсау 


ITvevpa €didov 








а Ievrnzoots, from zeevrnzootn = mevtnxoven, fifty. 

The Pentecost commenced the fiftieth day from the first day 
of unleavened bread—on the morrow after the Paschal Lamb 
was offered. 


b Duuinoovada. The verb ovuzingow occurs only three 
times, and exclusively in Luke’s writings—twice in his 
Gospel and once here—* completely filled”. The action of 
the verb (literally, to be completed) refers to the interval be- 
fore his arrival. Olsh., Hackett. “And when the days of 
Pentecost were fully come”; Mur., Syriac Peshito Version. 
“The morrow after the seventh Sabbath”. The Jews were on 
that day to celebrate a holy conyocation according to the law. 


< Ex тоо ovgavov, literally out of heaven, usually represented 
from heaven. 

3 Прозз fiaras, a mighty blast; yeoouerns, a rushing mighty 
wind; оғо Фог, rapid and violent motion. Hyos must be 
regarded here as the nom. case to exdjewoey. The echo or 
sound filled the apartment in which they were assembled. 
Had it been in the temple it would doubtless have been 
named. No symbol of spirit known to mankind, is better 
than the wind. John 3:8. 


* * Separate tongues as of fire, and it settled upon each of 
them”, Thompson. * Distinct tongues as of fire, and it sat 
upon each of them”, Wesley. “ Tongues which were divided 
like flame, and they rested upon each of them”, Murdock. 
“Divided tongues as of fire, and a tongue sat on each of 
them”, Boothroyd. Не adds, * Calvin, Heinrichs, and many 
of the older commentators render the participle disparted, or 
cleft, and suppose it to describe the flame as exhibiting in each 
instance a tongue-like, forked appearance”. AcaucorSousvac 
удюаоси. AvawegiCouae occurs in the №. T. 12 times, 8 
of which are in Luke’s writings, translated com. ver. by di- 





vided, 5 times; parted, 6 times; cloven, once, (in this passage 
only). Garments and property are “parted”, kingdoms, 
families, and food, are divided. It would seem apropos, that 
one tongue was visible on the head of every apostle. Wake- 
field freely translates it, “And they saw, as it were, tongues of 
fire, distributing themselves and settling upon them ”. 


Г ZIpevuaros Aytov; we have mvevua, to ztwtvua, nvevua 
Aywov, то Дуго» mvevua, and vo mvevua to Aysov in the 
Christian Scriptures, and samples of each in the book of Acts. 
These, too, occasionally oceur in connection with the third 
person of the Divinity, or Godhead. 

That the same personality is occasionally indicated by each 
of them, is conceded by all learned men, so far as known to 
us. Our best Greek texts distinguish them, when supposed to 
refer to the Holy Spirit, by capital letters. 

On a special examination of every passage in this book where 
these terms occur in Luke’s writings, his gospel and his Acts, 
we find it with the article, zo 2veuwa, thirty-two times, with- 
out it nineteen times. In almost every case with the article, 
the Holy Spirit is intended, and sometimes without it. 

Now, as there is but one Holy Spirit of a Divine conception 
in the Christian religion, we are constrained to think that 
when any one is said to be filled with, or led by a Holy Spirit 
whether with or without the article, the Spirit of God is in- 
tended and intimated. But that Spirit, now as formerly, dis- 
tributes or confers his graces as he wills, and especially in 
answer to the prayer of faith. It is God who works in us to 
will and to do, of his own benevolence—co «Т=Да zat то 
Phil. 2 : 13. 

5 Алор®ғууғо аг is found only in this book, and occurs 
but three times, chap. 2: 14; 26 : 25. In this place it inti- 
mates more than ordinary utterance. “As the Spirit gave 


€pEoyetv. 


ACTS OF THE APOSTLES. CHAP. II. 








KING JAMES’ VERSION. 


5 And there were dwelling at 
Jerusalem Jews, devout men, out 
of every nation under heaven. 

6 Now when this was noised 
abroad, the multitude came to- 
gether, and were confounded, 
because that every man heard 
them speak in his own language. 

7 Aud they were all amazed, 
and marvelled, saying one to 
another, Behold, are not all these 
which speak, Galileans ? 

8 Andhow hear we every man 
in our own tongue, wherein we 
were born? 

9 Parthians, and Medes, and 
Elamites, and the dwellers in 
Mesopotamia, and in Judea, and 
Cappadocia, in Pontus, and Asia, 

10 Phrygia, and Pamphylia, 
in Egypt, and in the parts of 
Libya about Cyrene, and stran- 
gers of Rome, Jews and prose- 
lytes, 

11 Cretes and Arabians, we do 





them to make solemn addresses”, Thom. 





GREEK TEXT. 


` 3 € ^ ^ 
de ev Јєроосаћти karotkoüvres 
^ + ^ ` 
‘Tovdaiot avdpes є0ЛаВєі5 ато 
x », ^ ^ ` 
тартоѕ €Ovous TOv ото TOY ovpa- 
, , M ^ ^ 
vov. ° yevonévgs d€ THs povis 
, ^ Y ^ EY 
TavTns, cvviAOe то TÀ350o0s каї 
, a v CARE 
c'uvexvOm* Оті "/kovov eis ékaaos 
^ ГА 
TH iia диадекто AadovvTav av- 
^ M , 
trav.  " ёістарто 02 парте 
to ME z , ^ 
кой €Oavpacov, Aéyovree pos 
j 4 M и © 
ahAnrovs, Ovk 100% ravres обтои 
eigty. ot AaAoüvres l'aAuAatot ; 
^ e ^ , 
8 каї Tos huels Gkovop.ev ёкастоѕ 
^», ГА € ^ 2 e ux 
TH 20а діаЛєктф фи év y €yev- 
Z z ^ 
„бумер, ? Пардо: koi Мӯдог 
kai Hapirar, кой ol катогкодитєѕ 
^ 7 и > , 
ryv Mecororapmiav, Lovdaiav тє 
= TT’ 
kai Karraðokiav, llóvrov каї 
` 
ryv 'Aaíav, ® Фроуіау тє koi 
» ` 
Парфо№Моь, АПуоптор ka та 
, ^ , ^ ` 
меру THs 1:80 тп ката Kv- 
, r ^ € 
рти, Kal oi emdnuovrtes Po- 
E OD E 
patot, "Lovato re кої mpoon- 
^ 2/ 
Лито, !' Крӯтєе koi " Apafles, 


Elsner, on this | Acts.” 








It is with us more familiarly rendered tongue. 


REVISED VERSION. 


And there were dwelling 
in Jerusalem Jews, "devout 
men, of every nation under 
heaven. Now when this was 
noised abroad, the multitude 
came together, and were con- 
founded, because ‘every one 
heard them speak in his own 
ótengue. And all were a- 
mazed, and marvelled, saying 
one to another, Behold, are 
not *all these who speak, Ga- 
lileans? And how hear we, 
every man in our own tongue, 
lin which we were born? Par- 
thians, and Medes, and Elam- 
ites, and those “inhabiting 
Mesopotamia, —both "Judea 
and Cappadocia, Pontus and 
Asia, Phrygia and Pamphilia, 
and the parts of Lybia about 
Cyrene, and Roman strangers 
—both Jews and Proselytes, 
Cretesand Arabians,—we hear 


11 


11 


This, 


passage, quoting Diogenes Laertius, Iamblichus, and Kypke, 
shows that it is applied specially to indicate oracles or pro- 
phetic responses. So used by Josephus, Strabo, and Philo. 
—See Doddridge. “As the Spirit gave them utterance” has 
respect ta the import of the communications rather than to 
the fact of their mere powers of speaking, or of expressing 
themselves. 


в Eviafes occurs but three times in N. T., always rendered 
devout. Its whole family—evlefeca and evdafSeouac are found 
but seven times. It is only in Hellenistic Greek found in this 
usage. The pious Eneas and the devout Greeks correspond 
with this use of it. It is probable that the Jews, then 
sojourners in all nations, were represented in this great anni- 
versary of the giving of their law by men the most pious and 
devout in their nation. 


i Её ёхаотос: literally each one, but in our usage, every one, 
is more congenial. In some eighty occurrences in the N. T. it 
is, with some few exceptions, translated by every one. 


j [dca Sealexrq: literally dialect. This word in the Christian 
scriptures is found but six times, and these are found in * The 





as in the case of Валлиона, we prefer to a mere trans- 
ference. 


к Пиртес is doubtful, and is rejected by Sch., Ln., and Tf. 
But Hackett and some others regard it as emphatic. It is, 
indeed, if genuine, a figure of amplification. 


1 Ev rj —in which, not, “ wherein”. 


™ For the dwellers, now also obsolete, substitute those in- 
habiting, as not only more modern, but more indicative of the 
regimen and more in harmony with it. Inhabit, in our yerna- 
cular, is both transitive and intransitive. 


a “ Judea”. Some eminent critics, such as Dr. Bloomfield 
and Granville Penn, Esq., regard this as a vitiation of the 
common reading. “Jdumea exactly fits the geographical order 
of the countries named, Judea does not—Parthians, and 
Medes, and Elamites; those who inhabit Mesopotamia and 
Idumea?. Besides, it is not likely that, in such a collation of 
countries, Judea, in which they were assembled, would be 
named—and named, too, out of its proper place. But Bagster’s 
text, being the standard text, renders this position gratuitous. 
Otherwise we strongly incline to Idumea. 


12 


ACTS OF THE APOSTLES. CHAP. II. 








KING JAMES’ VERSION. 


hear them speak in our tongues 
the wonderful works of God. 

12 And they were all amazed, 
and were in doubt, saying one to 
another, What meaneth this? 

13 Others mocking, said, These 
men are full of new wine. 

14 But Peter, standing 
with the eleven, lifted up his 
voice, and said unto them, Ye 
men of Judea, and all ye that 
dwell at Jerusalem, 
known unto you, and hearken 
to my words: 

15 For these are not drunken, 
as ye suppose, seeing it is but 
the third hour of the day. 

16 But this is that which was 
spoken by the prophet Joel, 

17 And it shall come to pass 
in the last days, saith God, I will 
pour out of my Spirit upon all 
flesh: and your sons and your 
daughters shall prophesy, and 
your young men shall see visions, 
and your old men shall dream 


up 


be this 


dreams: 





GREEK TEXT. 


akovopev ЛаЛоуутоу a)rQv Tals 
nweTepais yAóaaots TH пєуаћїа 
тоб Oeod; 12 'E£(oravro дё 
торте кой Ouprópovv, ЛЛ 
mpos &AXov Aéyovres, Ti àv ВЕЛО 
тобто eivat; 13 " Erepot де xAev- 
d(ovree éAeyov, “Ore yAevKous 
pepeaopévot eiat. 

1t Mrabets 0€ Петро aiv rois 
evdeka, ётӯрє THY фору abrob, 
кої атєфбёуСато avrois, ” Аудрєѕ 
"Tovdator, кої oi катокодутєѕ 
‘TepovoaAnp &ravres, тобто бий 
урөстоу ёст, кой ёротістасдє 
та рурота pov. © od yap as 
Dues vTroAGpBavere, obrot pe- 
Ovovow: ёст: yap Opa триту THs 
ера 1% аЛа тобто ёсті TÒ 
cipnuevoy Oia тод mpopyrov 
"Io, И Kal éora èv mais 
eoxarais npepais, A€yer 6 Ocós, 
EKXEO ато TOD птуєдратоѕ pov 
em wücav сарка, Kal mpodnrev- 
cove oi viol vuv Kal ai Ovya- 
Tepes Dv: Kal oi veavígkot 
оидо Op&ces oYpovrat, kal oi 
mpecBUTEpor Vay урта évv- 





REVISED VERSION. 
them speaking in our own 
tongues the *majestic works 
of God. And they were all 
amazed and perplexed, saying 


12 


one to another, What means 
this? Others (mocking) said, 
"They are full of sweet 
wine. Dut Peter, standing up 
with the eleven, raised his 
voice, and said to them, *Jews, 
and all you that reside in Jeru- 
salem, be this known to you, 
and hearken to my words: for 15 
these men are not drunk, as 
you suppose, seeing it is but 
the third *hour of the day. 
But this is that which was 16 
spoken ‘through the prophet 

Joel, And it shall come to 17 
pass, in "the last days, that 

I will pour out of my Spirit 

upon all flesh, and they shall 

prophesy. Your young men 
shall see visions, and your old 
men shall dream ‘in dreams: 





° Ta weyadera is more than mighty, or wonderful. Tr» ue- 
yahecornra is rendered magnificence, Acts 19:27; majesty, 
2 Peter 1: 16. In this context, its full import of grandeur is 
called for. * Wonderful dispensations of God”, Thompson; 
“ Wonderful works of God”, Wakefield, Boothroyd, Wesley ; 
“Wonders of God”, Mur. Syriac. 

P Men is supplied in com. vers. X/evaforves is repudiated 
by Gb., Sch., Ln., and ТЕ, and 0:azAevaSovres substituted. 


а PÀevxovs, mustum vinum recens ex uvis expressum 
et synecdochice, quivis dulcis potus quasi, a sweet wine.— 
Stockius, Wesley, Thompson, Geneva, Rheims. Musto, Vulgate, 
Wickliff. New wine, Murdock, cum multis aliis, The Pente- 
cost occurred in June, the First Vintage in August. Conse- 
quently, it could not be new wine. 


" Avdoes Iovdacor, Jews; born in Jerusalem, of xerowovr- 
tes. “Jews, and Jewish converts, or Jews born in Jerusa- 
lem, and Foreign Jews.” Hackett, cum multis aliis. 





* Nine o'clock in the morning. 


t Ma, through, not by. У. 16. Yro frequently indicates 
by, as an author; but dca, through, as an agent, or messenger. 
So Vigerius, p. 670, Sec. 6, “cum dativo, ut plurimum reddi- 
tur sub”. 


u In these writings, “the last days” generally, if not 
always, indicate the Christian age. Indeed, the conclusion 
of the Jewish dispensation was the commencement of the 
Christian, As the morning star sets in day, so did the 
Harbinger decrease as the sun of righteousness arose with 
healing in his wings. Jesus Christ is, in this view of the pre- 
mises, properly said to have “Appeared in the end of the 
world”, to put away sin-offerings by the sacrifice of himself. 


у “Shall dream dreams”, or dream with dreams ; for 2272/4045 
Mill gives e»vz»«a. With Prof. Hackett and some other 
translators, we, in this case, prefer Griesbach's text. 


ACTS OF THE APOSTLES. CHAP. II. 








KING JAMES’ VERSION. 


18 And on my servants, and 
on my hand-maidens, I will pour 
out in those days of my Spirit; 
and they shall prophesy: 

19 And I will shew wonders 
in heaven above, and signs in 
the earth beneath; blood, and 
fire, and vapour of smoke. 

20 The sun shall be turned 
into darkness, and the moon into 
blood, before that great and nota- 
ble day of the Lord come. 

21 And it shall come to pass, 
that whosoever shall call on the 
name of the Lord, shall be saved. 

22 Ye men of Israel, hear 
these words; Jesus of Nazareth, 
aman approved ef God among 
you by miracles, and wonders, 
and signs, which God did by him 
in the midst of you, as ye your- 


GREEK TEXT. 


[A 18 , 3. © 
mviac OnocovTae. кой ye emi 


тод SovAovs pov kal ет Tas 
dovras pov, év rais npépais ёкєі- 
vais ékyeQ ато TOU mvevparós 
pov, kal mpopnrevoovar. — ? koi 
ddow терата êv TO oUpawd а ave, 
kal onpeia emi THS уђе като, 
pa каї пор Kal aTuiða катуоб. 
20 0 HALOS ‚иетаотрафтостви eis 
córos, kal 7 сер eis aipa, 
пр 3) €AGetv my пера kvpíov 
my неуд каї ema. 1 кой 
coral, mas os av ETIKAÀAÉTNTAL 
TO voua Kupiov, owOnceTat. 
2 "Avdpes “Lopandira, axov- 
care Tovs Aoyous rovrovs ` In- 
соду tov NaCopatov, avdpa ато 
тод Өєод amodederypévoyv eis 
one Suvapyere кой Tépace кой 
onjeclors, ois второе Oe avrov 0 


13 


REVISED VERSION. 


and on my man servants, and 18 
my maid servants, in those days 
I will pour out of my Spirit, 
and they shall prophesy. And 
I will show wonders in the 
heavens vabove, and signs on 
the earth beneath—blood and 
fire, and smoky хуарог. The 
sun shall be turned into dark- 
ness, and the moon into blood, 
before that great and illustri- 
ous day of the Lord come. 
And it shall come to pass, that 
every one who shall call upon 
the name of the Lord, shall be 
ysaved. Israelites, hear these 
words: Jesus, the Nazarene, a 
man approved of God among 
you, by miracles, and wonders, 
and signs, which God did by 
him, in the midst of you (as 


selves also know: 
23 Him, being delivered by 
the determinate counsel and 


QUTOL оїдатє, 





Qeos èv LÉTO BOY, Kabos кой 


сует BovAr каї mpoyvøset TOU 


you, yourselves also know)— 
him having seized, who, by the 
*declared counsel and fore- 


TOUTOV TH opi- 











w Peter inserts «vo, отн, хато, not in the Hebrew. 


х “Smoky vapor”, Thompson. “Clouds of smoke”. The 
тгоата xai onusta have placed in apposition to them, cua, 
muo, ати:до халро», і. e. the prodigies and signs are blood, 
fire, and smoky yapor. These are but the portents of the 
destiny, and not the desolations of the Jerusalem that then 
was, Such are the regata ev те ovgavy, and the onu ғли 
THS ys. 

У YoInoerae, shall be saved from the then impending judg- 
ments. The context gives it this meaning in this place, though 
usually in this Book of Acts, it refers to the future and eternal 
salvation. 


* Qorouern BovÀy zat ooyvaost Osov. In this phrase 005 
is emphatic and important. It is defined by the words deter- 
mine, ordain, declare, limit, in our com. ver., Luke 22 : 22; 
Acts 10: 42. Which of these four shall be selected in any 
given passage is, of course, according to the context, in the 
judgment of the translator; and that, generally, is according 
to his analogy of faith. But to these four definitions may be 
added—termino, finio, definio, do definitionem rei, Aristotle, 
Seapula, Robertson. To define, and to declare, are its most 
etymological and general acceptations. 





'That the person, mission, and work of the Lord Jesus 
Christ was declared, promulged, marked out and defined, in 
the Law, the Prophets, and the Psalms, no enlightened 
Christian can or will deny. In cases of this sort, our rule in 
translation is to give, not a particular, or a private interpreta- 
tion, but either a generic, or a specific one, as the case may 
clearly indicate. We have the genus, the species, and the 
individual in words, and their acceptations, as we have in ani- 
mals or plants. Where there is no reasonable doubt, we prefer 
the precise individual meaning, clearly indicated in the con- 
text; next to this, the specific; and when neither is clearly 
indicated, the generic sense; thus giving an equal chance to 
every one to form his own judgment of the word or sentence, 
as to the meaning of the Spirit. 

Christ Jesus being the centre and circumference of the 
Bible, the Alpha and the Omega of the whole volume of God, 
of whom Moses in the Law, and all the Prophets, the Evange- 
lists, and the Apostles, spoke and wrote, the sun of the 
spiritual and the moral universe, the testimony which God 
the Father has given of him; is the spirit of the whole oracle 
or testimony of God. Rey. 19 : 10. 

'Ogi&o occurs eight times in Ше N. T. represented by 
determinate, Luke 22:22; ordain, declare, limit. See Acts 
10:42; 11:29; 17: 26,31; Romans 1:4; Heb. 4:7 


14 


ACTS OF THE APOSTLES. CHAP. 


II. 





KING JAMES’ VERSION. 


foreknowledge of God, ye have 
taken, and by wicked hands 
have crucified and slain: 

24 Whom God hath raised 
up, having loosed the pains of 
death : because it was not pos- 
sible that he should be holden 
Of it. 

25 For David speaketh con- 
cerning him, I foresaw the Lord 
always before my face; for he is 
on my right hand, that I should 
not be moved: 

26 Therefore did my heart re- 
joice, and my tongue was glad; 
moreover also, my AEN shall rest 
in hope: 

27 Because thou wilt not 
leave my soul in hell, neither 








GREEK TEXT. 


^ Y / ^ 
Ocov exdoroy Aa(govres, дій yer 
^ СА , ^ 
pàv атоме mpooT:)Eavres vei- 
D N € ` 
Aeree 7* òv 0 Oeòs avéornoe, 
, X ^ ^ и 
Avoas Tas oðtvaşs тод Üavarov, 
A > ^ ^ 
кабдот: ovK nv Ovvarov кратєі- 
ee E 
oat аутор UT avrov. 25 AaBid 
yàp Aéyet els avrov, IT powpepny 
Tov Kupwoy € €V@TLOV pov Ova Tav- 
Tos: Оти ёк деи pov éariv, tva 
N ^ \ ^ > 
ш) oadevdo- Ola TOUTO €U- 
и е ГА C4 ЕД 
ppavOn 7) кардіа pov, каї туалћ- 
, ^ у ЕА \ 
Масато 1) yAo@ooa pov: ere Ó€ 
е L4 
kai 1) oapE pov катасктибсєі 
OEC) / DT > 3 
ет’ ЕАтиди. OTL OUK Єуката- 
, ^ 2 > e 
Aetpes Tyv ох роо eis адор, 





REVISED VERSION. 


“knowledge of God was yielded 

"up, you have, by wicked 

hands, crucified and slain, 24 
whom God has raised up, 
having loosed the «bands of 
death, because it was impos- 
sible that he should be held 
under it. For David speaks for 
"him: I have always regarded 
the Lord, as before my face; 
for he is on my right hand, 
that I should not be moved. 
Therefore did my heart re- 
joice, and my tongue was 
glad: moreover my fiesh shall 
rest in hope, *that thou wilt 27 
not leave my soul among the 

'dead, neither wilt thou suffer 


26 





* Hooyvwors occurs but twice in the Christian scriptures. 
In both cases it refers to God's foreknowledge. This, indeed, 
in condescension to our modes of viewing events. То a being 
inhabiting eternity—to whom all things past, present, and to 
come are ever and alike present—foreknowledge or past know- 
ledge applies not. Eternity past and future are a nunc stans, 
an eyerlasting now. Does not he “inhabit eternity”? Is. 

dista 

è Exdorov—dedilus, yielded up. This is literal, but, being 
a much litigated passage, we prefer being literal to a fault. 

* Bonds, bands, cords, pangs, have been by divers trans- 
lators and critics regarded as appropriate representatives of 
wdwas. With much probability Beza conjectures that as the 
Hebrew “ban, with the variation of one little point, may in- 
differently signify pains or bonds, the former is here preferred, 
because agreeing best with the connection—else it must signify 
the confinement to which the pains of death had brought him. 
Dodd., compare Matth. 24 : 15. Rev. 17 : 1.—But as the bands 
of death better agree with what follows we prefer it. Again 
there seems to be an allusion to David's triumph over the 
Philistines, or over Saul, supposed to be described, Ps. 18 : 5. 
in these words :— 

The cords of Hades enclosed me, 

The snares of death were laid for me, 

In my distress I called upon Jehovah, 
'Then the earth shook and trembled, 

The foundation of the mountains rocked. 

We prefer this view of it, as appropriate to Christ’s resur- 
rection. 





3 Ets avtov :—for him, or in reference to him, impersonating 
him. 

* ‘Ox com. ver. is frequently rendered by for, that, because, 
“because that”. The last of these is as redundant as for to. 








That is most generally adapted to declare its full sense, and 
in better taste than because, or because that. Vigerius on ót: 
and tower, p. 547. London, 1824. 


f Ew adov. Such is the reading of the selected Gr. text. 
But, although in the main we regard it as the best Ed. of the 
N. T., we cannot uniformly conform to it. In this case we 
prefer ee аду», the marginal reading adopted by Griesbach, 
Lachmann, and Tischendorf. The object of this hope 
was, that his soul or life would not be lost among the dead. 
“In hope that thou wilt not leave, &c., not * because”. 

Ars is by Romanists and some Protestants frequently 
rendered fell. The king's translators of the Bible render 
bixu, sheol, in the Old Testament, hell. Yet, says Leigh, in 
his Critica Sacra, “All learned men know that grave is more 
proper than fell. The Hebrews had no word proper to indi~ 
cate hell, as Christians understand it. They had Tophet and 
Gehinnom. The Hebrew Sheol signifies a place dark and 
obscure, where nothing can be seen. Job calls it “ the land 
of darkness”. The Romans had their infernal, as well as 
their supernal regions, their Orcus and their Plutonic realms. 

Christians believe and teach, that there is a Heaven, a Ha- 
des, and a Gehenna. Their Hades is a state of separation 
of body and spirit. The body returns to the earth whence it 
was created, and the spirit returns to God who gave it. This 
separation continues till the Resurrection of the dead. "Then 
the wicked dead shall be turned into Gehenna, and the righte- 
ous shall ascend to their Father and their Savior, and continue 
forever with them. The Apostolic use of this word, and their 
application of the saying of our Lord, * Thou wilt not leave 
my soul in hades, nor suffer thy Holy One to see corrup- 
tion?, indicate that Jesus, the Messiah, was not in his body 
to perish, not even to decompose ; and though really dead, and 
his body interred, should see no corruption; but, as from a 


ACTS OF THE APOSTLES. CHAP. II. 


KING JAMES’ VERSION. 


wilt thou suffer thine Holy One 
to see corruption. 

28 Thou hast made known to 
me the ways of life; thou shalt 
make me full of joy with thy 
countenance. 

29 Men and brethren, let me 
freely speak unto you of the 
patriarch David, that he is both 
dead and buried, and his se- 
pulchre is with us unto this day. 

30 Therefore being a prophet, 
and knowing that God had sworn 
with an oath to him, that of the 
fruit of his loins, according to 
the flesh, he would raise up 
Christ to sit on his throne; 

31 He seeing this before, spake 
of the resurrection of Christ, 
that his soul was not left in hell, 
neither his flesh did see corrup- 


15 





GREEK TEXT. 


ovde Ócceig тоу Oci0v cov а 
duapOopav. 7? eyvdpicas por 
0000s Cons: TAÀgpoces pe ev- 
ppoovyns perà ToU тросфтоо 
cov. "7? "Avdpes адєАфої, др 
eimety perà Tappnolas Tpos vuas 
тєрї Tov marpiapxov AaBid, от: 
kal ётєМєуттсє kal erady, кой TO 
vipa афтод égTiv EV ур &xpt 
THs ўшєраѕ тоште. 3 mpophrys 
оби UTapywr, Kal elóos OTL Opko 
cpogev атф 0 Oeds, ёк картод 
TNS 0сфиоѕ ато то ката сарка 
avactnoew TOv Xpiorov, Ka- 
Giout ёті ToU Opovov avro), 
31 gpoiüov éA«Amoe тєрї THs 
avacTáceos тод Христо, Ori 
ov катєЛєіфбз 1) фох ауто? els 





REVISED VERSION. 


thy Holy One to see cor- 
ruption. "Thou hast made 
known to me the ways of 
life: thou wilt make me full 
of joy with thy presence. 
Brethren, let me freely speak 
to you of the Patriarch David, 
that he is both dead and bu- 
red, and his.sepulehre is 


with us to this day. But: 


being a prophet, and *know- 
ing that God had "sworn to 
him, that of the fruit of his 
‘loins he would raise up the 
Christ, to sit on his throne; 


he, /foreseeing this, spoke of : 


the resurrection of the *Christ, 
that his ?soul should not be 


e 
> 





tion. 


с/ эу \ е ^ 
@доу, ovde 1 сарё 


» ^ 5 . 
aurov eiÓe left among the "dead, nor his 





state of suspended animation, would awaken and resume his 
whole personality. He was, therefore, but some thirty-seven 
hours in the grave, portions of three days and three nights. 


5 FEiws, active, De Wette; knowing, Hackett. 


^ Ooxw wmooer: literally, had sworn with an oath, covenanted 
with David.—Covenants and oaths are, in the ancient Jews’ 
usage, in reference to God and man, used as equivalents. Ps. 
89 : 3. “I have made a covenant with my chosen, І have sworn 
to David.” Still, in an exact version, the latter is to be pre- 
ferred to the former. 


i To хата саоха avactnoew то» Хогото» seem to be redun- 
dant after oogvos avrov—they are, however, retained by 
Scholz, and in the selected text of Mill, Bagster’s Edition. 
A majority of Editors omit them. 


The whole answer to the whole question given by Peter, to 
whom were vouchsafed * the keys? of the kingdom, or reign 
of heaven, commands the profound regard of all mankind. 
Being honored by the great Master with such a conspicuous 
position, does not his whole conduct in the premises merit 
the most profound respect for the answer he gave under this 
plenary inspiration and direction ? 


) Hooiðwv: He foreseeing this. It is thus rendered, Gal. 
3:8,com. ver. And the scripture foreseeing that, com. ver., 
foreseeing this, Dodd., Booth., Rheims.—He spoke prophetical- 
ly, Thom. And he foresaw, Mur. Не saw before, Тура]. 


к “The Christ”. The Messiah. These are equivalent names 





—both official and perfect equivalents in their respective 
tongues. It is not a Christ nor a Messiah. And as both 
titles belong to one and the same person, it behoves that he 
stand in the same rank in both. Although there were many 
Christs, or anointed kings and priests, that preceded and pre- 
figured him, still he alone is the Christ of God. He was pro- 
mised and prefigured as the prophet, the High Priest, and the 
King of Zion, equally the son and the Lord of David. The 
Jews and the Christians so receiyed and represented the 
Messiah. The controversy was, Is Jesus of Nazareth the 
Messiah—the Christ of God? То maintain this was the main 
drift of all apostolic preaching and teaching. So important is 
it, then, that it should stand before all men in the proper atti- 
tude. In reading the five historical books of the Christian 
religion, every intelligent reader must have observed that 
the issue concerning Jesus of Nazareth is, Is he, or 75 he not, 
the Christ of whom Moses in the law, and all the prophets wrote? 


1 Ivevua is found some 400 times, but never represented by 
soul, or life. A man may lose his soul or life, but can never 
lose his spirit. Hence no such intimation as the loss of a 
spirit is found in the Bible. The spirit is, indeed, the man 
proper, and never can die, any more than an angel spirit. There 
will be spiritual bodies for human spirits ; “for there is a 
spiritual body as well as animal body.” It is worthy of notice 
here, у. 31, that ý vv avrov is rejected from the text by the 
celebrated collators, Griesbach, Lachmann, and Tischendorf. 


т Ers &Sov—n wvgr avtov: “That he? (Christ) “was not left 
in Hades,” Booth., “that his life was not left in the grave,” 


ACTS OF THE APOSTLES. 


CHAP. Il. 





KING JAMES’ VERSION. 


32 This Jesus hath God raised 
up, whereof we all are wit- 
nesses. 

33 Therefore being by the 
right hand of God exalted, and 
having received of the Father 
the promise of the Holy Ghost, 
he hath shed forth this, which 
ye now see and hear. 

54 For David is not ascended 
into the heavens, but he saith 
himself, The Lorp said unto my 
Lord, Sit thou on my right hand, 

35 Until I make thy foes thy 
footstool. 

36 Therefore let all the house 
of Israel know assuredly, that 
God hath made that same Jesus 
whom ye have crucified, both 
Lord and Christ. 

37 Now when they heard this, 
they were pricked in their heart, 
and said unto Peter and to the 
rest of the apostles, Men and 
brethren, what shall we do? 

38 Then Peter said unto them, 
Repent, aud be baptized every 


Wakefield, * not left in the mansion of the dead,” Thom., “his 


GREEK TEXT. 
и 9 ^ ^ 
Qux Üopáv. * ro)rov тоу Tn- 
^ E EN e , 
соду avertnoev 0 Ocos, ob Tav- 
e ^ > Z 33 ^ 
Tes M ELS Eomev мартирез. 7" Tj 
беби оду тод Ocot vobis, THY 
те erayyeAiav тоо Ayiov Livev- 
M К ^ 
paros AaBov тара ToU TaTpos, 
э , ^ ^ ^ е ^ 
ЕСЕХее тобто 0 vüv име ВЛЕПЕТЕ 
> , 2 ` 
кой axovere. “ ov yàp AaBid 
> J > ` э ` , \ 
avéßny eis Tous ovpavovs, A€EyeL дє 
ЭХ 5 e rI (29 / 
avros, Ейтєу o Kupos TQ корі 
rr n D 9 
pov, Kadov ёк деи pov: ?? éos 
^ ^ ^N 3 f , 
av 0% Tov; €xOpouvs cov vmomó- 
^ ^ 2 > ^ 
cov TOvsroOQv aov.  ' Aghadas 
5 , ^ 5 ^ 
оду ушоскєто Tas oikos La pax), 
с/ и D ^ bas € 
oT коргои Kai Хрістоу avTOv 0 
` , ^ ` ^ 
Өєоѕ éroe, roUrov Tov [оби 
^ ^ z 
ov орех €aoravpooare. 
37 "A и ^ 7 
KovouvtTes дє karevvyn- 
A ГА e , A A 
са Tj) карб, ейто те проу тоу 
aS > 
ilérpov kai Tovs Xovrovs ато- 
/ rp! " 3 
atoAous, Ti momoopev, avdpes 
D , 2) 
|адеАфоё; ?* Шетроз 0 ефу mpos 


> № y. 
'avrovs, Metavonoare, kai Bar- 








REVISED VERSION. 


flesh see corruption. This 
Jesus has »God raised up, of 
which we are all «witnesses. 
Therefore, being exalted by 
theright »handof God, and hav- 
ing received of the l'ather the 
promise of the Holy Spirit, he 
was shedding sforth this which 
you now see and hear. 
David is not ascended into the 
heavens; but he himself says, 
The Lord said to my Lord: 


Sit thou on my right hand, till 5: 


I make thy foes thy footstool. 
Let all the house of Israel, 
therefore, assuredly know, that 
God has constituted that same 
Jesus, whom you have *cruci- 
fied, Lord and Christ. Now 
when they heard this, they 
were pierced to the heart, 
and said to Peter, and to the 
other Apostles, Brethren, what 
shall we do? Then Peter 
said to them, ‘Reform and be 








° Ob лазтез с. of which (fact) we all are witnesses. 


For 3 


or 


-1 


© 


38 


The 


soul should not be left in the unseen world,” Dodd., “that his 
soul should not be left in hell,” Rheims. * Not left in Death,” 
Penn. The words “his soul” are omitted by A.B.C.D. 
Syriac, Coptic, ZEthiopie, and Vulgate. Adam Clark. But 7 
уло is found in the text, selected as the most approved. 


TI улуу is 110 times, translated life and soul, once mind, 
and once heart, and heartily. 

" God is never called a vvzy. But he is emphatically called 
by his own son—JZZvevua. Not а spirit but Sprrir. God is 
never called a Holy Ghost, but there is a Holy Won» and a 
Но]у Sprrrr of equal divinity, power, and glory, with himself. 
There is Jehovah God, the Father, and Jehovah God, the Son, 
and Jehovah God, the Holy Spirit, in the Christian revelations. 
Such were not the Jewish; but such are the Christian reve- 
lations and manifestations of Jehovah Elohim. 

The following profound note on pdx Deus—El, Eloah, Elohim, 
is worthy of a place here :—Duo liaec nomina conjuncta distin- 
guunt verum Deum a falso nominatis Diis, Deut. 10:17; Dan. 
2:47; 11:36.—Elohim significat relationem quandam Dei 
ad creaturas, designat, nomen, dominium, et potentiam Dei, 
auctoritatem et vim quam exerit in mundo. Critici Sacri, 
p.ll. Printed, London, 1650. A. D. 





resurrection of Jesus, being the consummating act of approval 
of his innocence of the charges alleged against him, is here 
made conspicuous, being affirmed by all the apostles present 
from the sensible demonstrations which they had of it. 

P Tn дЕйа: Dative of the instrument. By the right hand 
of God exalted. 

Some versions have to the right hand of God. Booth., Dodd. 
Penn.—at the right hand of God—Wakefield, Thompson.— 
By the right hand of God. Wic., Tyndale, Cran., Gen., 
Rheims, Мага. 

a Еге: “sent forth this gift”, Murd. “Shed forth”, Tyn- 
dale, Cranmer, Geneva, Dodd. It is well represented by shed 
or, rather, “ was shedding,” by some regarded as here indi- 
cative of a continued act—at the time of his speaking. For it 
occurred while he was yet speaking. 

г * Both” appears to be redundant—for “made that same 
Jesus"—we prefer “constituted” that same Jesus Lord and 
Christ. 


* Meravoroars zat Bantiodyrtw éxaoros био». Reform, not 
repent, is the first part of the response, or the first step after 
faith. No apostle ever employs any part of the vcrb peta- 
uchowat, literally indicating repent, in any exhortation to saint 


ACTS OF THE APOSTLES. CHAP. II. 


siyi 








KING JAMES’ VERSION. 


one of you in the name of Jesus 
Christ, for the remission of sins, 
and ye shall receive the gift of 
the Holy Ghost. 

39 For the promise is unto 
you, and to your children, and 
to all that are afar off, even as 
many as the Lord our God shall 
call. 


39 








or sinner, in the whole of their reported labors in the N. Testa- 
ment. Yet that word is found in the Christian Scriptures as 
in use by Paul and Matthew. They never used it in preaching 
the gospel. They commanded all men everywhere to reform— 
“to turn to God ”—“ to do the first works"—* To cease to do 
evil? ; to bring forth works meet for faith ; a change of views, 
a change of heart, and a new life. The weravoca family appear 
fifty-eight times, in the New Testament, and the weranedouce 
family only five times!! There is, indeed, an outward re- 
formation of life, not proceeding from evangelical faith, of con- 
siderable value in a worldly point of view, but which is not 
akin to that reformation, or repentance into life, preached and 
expounded in the Christian Scriptures. 

Evangelical repentance is summed up Acts 2: 38-41. Prin- 
ciples lie aback of these acts, which are developed, or perfected 
in the details given. And specially the question propounded 
in some particular cases applies to every Christian or immersed 
person. “Into what were you immersed?” Acts 19: 3-5. 
They responded, Ets то Iwavvov Валтідша, Into John’s baptism. 
He preached to them the gospel. They now understood and 
believed it. And what then? ЕВалтгс роо» evs то ovoua vov 
Kugtov Ioov, They were immersed into the name of the Lord 
Jesus. 

Reform, and be immersed. 
verb, and weravora, the noun, occur frequently in the Christian 
Scriptures, the former 34 times, the latter 24 times. They 
are uniformly translated in the com. ver. by one and the same 
word—the verb by. repent, and the noun by repentance. This 
is manifestly wrong, inasmuch as we, in so doing, stultify the 
Spirit of inspiration by employing one word, when he employs 
two. He uses wetauehouae as well as wetavoew. The Holy 
Spirit in commanding sinners, always employs wetavoew. In 
speaking of evangelical repentance, he never uses мёташмейо- 
wot; this word is found only five times in the N. T. It is 
used in the case of Judas, who repented without reformation, 
but never occurs in any case of conversion or change of moral 
conduct. Christians are said to repent, in the sense of uera- 
uehowat, when they merely grieve, or are sorry for something 
done. Paul in this sense repented. “Т do not repent, said he, 
though I did repent”, that I wrote to you. 

In preaching what is usually called repentance, no inspired 
person ever used еётадейо есь, but always weravoew. The former 
indicating only painful retrospections of the past, accompanied 


Метагозтате. Metavoew, the 


GREEK TEXT. 
А vo e ^ CERN ^ 
TugÓ)TO Екастох vuv éml TQ 
UA , ^ oe + 
ovopatı [1000 Христов eis афє- 
е ~ ^ и ` 
ow &uapruiQy: каї AnperOe THY 
` mA Е ^, 
Óopeav tov “Ayiov llvevparos. 
e A и e 
оиу уар €oTiww ү єтауує№а 
№ ^ , ^ ^ 
Kal TOIS TEKVOLS UUOV, Kal TüGl 
^ , \ e ^ 
TOIS eis pakpav, OcOUS ау Tpo- 
, ГА hy ^ 
скаћєста: kúpios о Өєоѕ vuv. 





REVISED VERSION. 


‘immersed, every one of you, 
in the "name of Jesus Christ, 
‘for the remission of sins, and 
you shall receive the gift of 
the Holy Spirit. For the 39 
promise is to you, and to your 
children, and to all those that 
are afar off, even as many as 
the Lord our God shall call. 











with fearful anticipations of the future. A change of views, a 
change of feelings, or of the affections, and a change of life, 
or of conduct, are all implied and commanded by John, by 
Jesus and his apostles, in preaching repentance, or rather, a 
reformation of purpose, of affections, and of conduct towards 
God, all of which are indicated and implied in иетарога. 

Merawedeca is not found at all in the Christian Scriptures. 
The verb is only used five times in the Greek text of the 
Christian oracles, and one of these in reference to Judas, when 
he returned to the Chief Priests and Elders the price of the 
betrayal of his master. 

ni See №), #515: 

u Еле то ovoware: This indicates authority; and in such 
cases is well represented by our prepositions in or upon; in 
the name, or upon the name of the Lord be immersed every 
one of you—evs, immediately following, intimates transition 
into a new state, or relation; such as matrimony, citizenship, 
servitude, or freedom. 

* Eis is found some 1700 times in the N. Test. translated by 
into, unto, for, to, in order to; its most common version, cum 
verbis significantibus motum. We have the phrase evs adov 
but this only as an abbreviated formula for гис око» adov, Sca- 
pula. V. 37. Ers ageow. We enter into contracts, states, con- 
ditions—into marriage, into servitude, into freedom, into 
Christ, into the church, into heaven. 25 and ev can never be 
substituted the one for the other. As any one in any state 
cannot enter into it, so he that is commanded to repent, or to 
reform, or to be baptized e«s—for, im order to, or into any 
state, condition, or relation, cannot be supposed to be already 
in that state, condition, or relation, into which he is com- 
manded to enter; or for which, as a subject, he is to become, 
he is to do, or he is to suffer, anything. Hence those im- 
mersed by Peter were immersed into Christ, into a relation, 
and into privileges not secured to them before. 

Eıs immediately following and indicating transition, not rest, 
like ev, intimates an important change, if not in the character, 
at least in the state of the proper subject of this Divine Law, 
or Ordinance of admission. 

¥ Тр dageay vov Aytov Tvevuatos. ога indicates the 
freest and most benignant gifts; while доро» means a legal 
gift or offering, which law or custom enacts. So witness our 
most estimable lexicographers and concordances. 


18 


ACTS OF THE APOSTLES. 


CHAP. II. 





KING JAMES’ VERSION. 


40 And with many other words 
did he testify and exhort, saying, 
Save yourselves from this unto- 
ward generation. 

41 Then they that gladly re- 
ceived his word, were baptized: 
and the same day there were 
added лю them about three 
thousand souls. 

42 And they continued stead- 
fastly in the apostles’ doctrine 
and fellowship, and in breaking 
of bread, and in prayers. 

43 And fear came upon every 
soul: and many wonders and 
signs were done by the apostles. 

44 And all that believed were 
together, and had all things 
common ; 

45 And sold their possessions 
and goods, and parted them to 
all men, as every man had need. 

46 And they, continuing daily 
with one accord in the temple, 
and breaking bread from house 
to house, did eat their meat 
with gladness and singleness of 
heart, 





GREEK TEXT. 


, 
^  ' Erépowe те Aoyows тАЛєіосі 


SuepaptupeTo kai mapexader Ле- 
yov, Xó05re ато Ths yeveüs TNS 
скоћ№ӣ5 radtns. “| Oi pev оду 
aopevas amodeEapevor тоу Aóyov 
ауто? éamría0naav: каї mpos- 
єтєбпса» TH Npepa exeivy yvxoi 
OTel три. 

1? °Hoav 06 mpoakaprepotv- 
Tes TH дах TÖV аповтолоь 
kai TH Kowovia Kal TH кЛасєе TOU 
артоь kal rais mpoaevyais. *? éye- 
vero de паст vyvxy фоВо, ToAAG 
те терата кой opela даа, TOV TO- 
стои éyivero. ** mavres 0€ oi 
TLOTEVOVTES сару ETL TO AUTO, кой 
eiyov &mavra Kowa, * кой та 
ктђцата кой TAs отарёєі émrimpa- 
скор, кої Oteuépi(ov avrà Tract, 
кадот: av Tis xpeíav eiye * каб 
NLEPAy те poakaprepovvres омо- 
Oupadov év rQ iep, KA@YTES те 
кат’ оікоу aprov, иетеламВагох 
трофӯѕ ev ayadAuacer kal афећо- 


REVISED VERSION. 


And with many other words 40 
he testified, and exhorted, say- 
ing, Save yourselves from this 
froward generation. 

They, therefore, having 41 
gladly received the *word, 
were "immersed; and the 
same day there were ‘added 
about three thousand souls. 
And they perseveringly con- 
tinued in the Apostle's teach- 
ing, and in the "contribu- 
tion, and in the breaking of 
the loaf, and in the prayers. 
And fear came upon every 
soul; and many wonders and 


42 


43 


signs were done by the 
Apostles. And all that be- 44 


lieved were together, and had 
all things common, and sold 45 
their possessions and goods, 
and distributed them to all, 
as any one had need. And 46 
they, continuing daily with 
one accord in the temple, and 
breaking bread from house to 
house, did eat their food with 
gladness and singleness of 


47 Praising God, and having|Ty7e kapõias, 








NN oe 
aivovytes Tov | heart, praising God, and hay- 47 





* Tov hoyov: The word—the message. See chap. 1, v. 1, 
of this book: “The message”, * the gospel”, or * the word of 
life? is generally presented in, or by this term, often expres- 
sive of the To Evayyshiov. 


у See N. j, 1:5. 


* The supplement ѓо them is pleonastic, and better omitted. 
It is italicised by Wesley, omitted by Wakefield and others. 


% Kowaoma occurs in the N. T. 20 times; translated 
fellowship 12 times, communion 4 times, contribution and 
distribution, communication and communicate severally once. 
There is communion in all acts of social worship, in ob- 
serving not the Lord's supper alone, but in prayer, praise, 
the meeting on the Lord's day, and in contributions for the 
poor saints, or in contributions to a Missionary fund—the 
Bible Union, or to any grand humane enterprise. See Rom. 
15:26; 2Cor.9:13. The contribution of money for the 
wants of the brotherhood, appears to be its import in this 
passage as in Rom. 15:16. Paul desired Philemon to have 
communion with him in aid of Onesimus, a servant. 

“The English version unites ezoeroAov with both nouns: 





The Apostles’ doctrine and fellowship. With that combination, 
we should Вахе had, regularly, the genitive after the second 
noun, without a repetition of the article. See W., $18, 4. 
Some (Vulg., Bloomf.,) assume a hendiadys: the communion 
in the breaking of bread. The analysis is not only awkward, 
but opposed by 77) before xAaoeu.—ry zÀ«occ tov agrov denotes 
the breaking of the bread, as performed at the Lord's Supper”. 
See 20:7, 11; 1Cor. 10:16. The expression itself may 
designate an ordinary meal, as in Luke 24: 25; but that here 
would be an unmeaning notice. "There can be no doubt that 
the Eucharist, at this period, was preceded uniformly by a 
common repast, as was the case when the ordinance was in- 
stituted. Most scholars hold that this was the prevailing 
usage in the first centuries after Christ. We have traces of 
that practice in 1 Cor. 11, 20, sq., and, in all probability, in v. 46 
below. The bread only being mentioned here, the Catholics 
appeal to this passage as proving that their custom of distri- 
buting but one element (the cup they withhold from the 
laity) is the Apostolic one. It is a case obyiously in which 
the leading act of the transaction gives name to the trans- 
action itself ".— Hackett. 


ACTS OF THE APOSTLES. CHAP. III. 





KING JAMES’ VERSION. 


favour with all the people. And 
the Lord added to the church 
daily such as should be saved. 


CHAP. III. 


Now Peter and John went up 
together into the temple, at the 
hour of prayer, being the ninth 
hour. 

2 And a certain man lame 
from his mother’s womb was 
carried, whom they laid daily 
at the gate of the temple which 
is called Beautiful, to ask alms 
of them that entered into the 
temple ; 


GREEK TEXT. 
` ` KA , N 
Ocov kal éxovres Хар прое 
er N / e ` , 
oÀov tov Aaov. О дє коріоѕ 
/ N , > 
тросєтібє: Tovs TwCopevous каб 
e А ^ 
»uepav TH ekkÀnaía. 


CHAP. 
> ` Ж 
ЕНТ то avro де Пєтроѕ кої 
Э , , , > А . ^ 
Iwavyns aveBavoy eis то tepov 
SR ` е А A, ` 
єті THY Mpav TNS TpoTEvyns THY 
2 P N 
EVvaTyv. KAL TIS атр XoAos 
э ГА ` ^ , 
єк когМ№аѕ UNTpOS афто? отару» 
э ^ M "y No eh 2 
єВастабєто" òv ér(Üovv каб nué- 
` А , ^ е ^ 
pav mpos ту’ Üvpav Tov iepoU 
N и e P ^ > 
три Aeyouévgv (раар, Tov ai- 
^ 3 [4 A ^ 
Tew éAeguoovvgv пара TOv єі- 


пт. 


REVISED VERSION. 


ing favor with all the people. 
And the Lord daily added the 
"saved to the «congregation. 


CHAP. III. 


Now Peter and John went 
up together into the temple, 
at the hour of ?prayer—the 
ninth hour. And a certain 
man, lame from his birth, *was 
carried thither, whom they 
daily ‘laid at the gate of the 
temple, which is called *Beau- 
tiful, ^to ask alms of those ‘en- 


1g 


1 





3 Who, seeing Peter and John 


/ , Nye / 
OTTOPEVOMLEV@Y ELS TO 1єроу. 





^ Е z T 
3 05 tering into the temple, who, з 








“The Greek asserts not a purpose 
but a fact”, Hackett. They were actually saved, not to be 
saved. ovs owfouevovs. “The saved”, those that “were 
saved”, Boothroyd; *'That were cured”, Thom.; “ who were 
saved ”, Dodd. 


b Tovs ow%ouevovs. 


© Exzdnova is represented in the com. ver. by Church, singu- 
lar and plural, 112 times; by assembly, three times, neither 
of which in our tongue exactly represents the word, which 
etymologically indicates the called out, or a community called 
out from the world, while living in it; Church, being a com- 
pound of 00го and owxos «vgtor« compounded : whence 
Kyrke, is applicable to a materiai building for the Lord, as well 
as to the community which meets in it. The word Congrega- 
lion is also too vague, for it indicates merely an assembly. 
Still in the appropriated currency of our day and people, and 
because of its indicating a community assembled, or a con- 
gregation in one place, it, better than any other word in 
our currency, intimates its evangelical significance. We, there- 
fore, after much reflection, give it our suffrage, and would so 
have it represented in all the Christian Scriptures. Add to 
№. v., р. 17.—For es we prefer for to any other repre- 
sentative in this language, because of its present use; in- 
asmuch as to, into and unto, its other representatives, would 
not more fully or clearly represent it with the article here 
found— for the remission of sins”. The word occurs over 
1750 times in the Christian Scriptures, represented in the N. 
T. by to, into, unto, for, а. When indicating any means to 
any end, for is its generally current value. Hence we 
find—" for a testimony ?, “for a memorial”, “for a sign”, 
“for a journey ”, “for a witness”, “for remission”, “for a 
possession”, &e., &e. 


d “ And Peter and John were going up to the temple at the 
last hour of prayer”, Penn’s Ver., London, 1836; “at the 





hour of prayer, the ninth hour”, Wesley; “being at the 
ninth hour”, Dod.; “at the ninth hour”, Wiclif; “ninth 
hour of prayer”, Rheims, Tyndale, Cranmer, Geneva; “being 
the ninth hour”, Murdock ; “at that hour of prayer”, Wake- 
field; “now at the same time, that Peter and John, were 
going up to the temple, at the hour of prayer, at the ninth 
hour”, Thompson; “at the last hour of prayer”.—The 
Vatican Manuscript alone reads “last”.—Not noticed by 
Wetstein, Granville Penn, London, 1837. 

Tyv exvarny. The believing Jews, not being yet separated 
from their Jewish brethren religiously, respected their insti- 
tutions. Regarding six o'clock as their sunrise, or first hour 
of the day, the ninth hour, here named, corresponds with our 
three o'clock P.M. "This hour was consecrated to their even- 
ing sacrifice. ‘The Jewish converts to Jesus Christ, for some 
considerable time religiously observed some of their own pe- 
culiar institutions. 

© Ваотёбо, сот. ver. renders by carry, bear, take up. The 
verb being here found in the imperfect tense indicates an 
imperfect act. He was being carried not there—but thither. 

г -ExiSovy is also imperfect, because it states what is 
customary. 

E “Beauty Gate”, Qoaiar, Thompson ; “specious”, Rheims. 
— Ту» Asyoutryv wgarwv—called Beautiful. This gate was 
on the East side of the temple. Its immense folding doors 
—of Corinthian brass—some 75 feet high and 60 broad 
covered with plates of Gold and Silver, were, at the rising 
sun, most beautiful—indeed, beyond description. 

в тоу arrew—is usually called a Telic infinitive, denoting the 
purpose or final cause—-equivalent to wa, owe, in order to ask. 

i Taga Tow £to7ztogevoucvom, from those in the act of enter- 
ing, not yet entered into the temple. 

} Os here, as elsewhere, often stands for ovros—this one. 


ACTS OF THE APOSTLES. CHAP. 


TIS 





KING JAMES’ VERSION. 


about to go into the temple, ask- 
ed an alms. 

4 And Peter fastening his прота 
eyes upon him with John, said, |4 
Look on us. 

5 And he gave heed unto 
them, expecting to receive some- 
thing of them. 

6 Then Peter said, Silver and 
gold have I none; but such as I 
have give I thee: In the name 


ED S 





GREEK TEXT. 
DIA 7 и 
дәу llérpov кої '"Io&vvQv pér- 

/ ^ е 
Aovras @олети eig TO iepóv, 
> z 
ЕЛЕ мости и 
> , \ , * ЕД \ 
arevioas дє Шєтроѕ eis avrov 
` na 73:3 ГА a ГА 
соу TQ ` Гоар, eme, ВЛејоу 
> е ~ 5 e PTD ^ ЕД ^ 
eis nas. О де єтєгуєу avrois, 
просдокФи TL Tap афти Àa- 
5 N и и 
eime дє Шетров, ’Аруу- 
` 
piov каї ypvoíov ovx vmapye 
^ ` y ЖИ. 

por о ÔE ЕХо, тобто сог дідош. 





REVISED VERSION. 


seeing Peter and John about 
to go into the temple, asked 
kalms. And Peter, !еагпезё- 4 
ly looking upon him with 
John, said, Look on us. And 5 
he gave heed to them, expect- 
ing to receive something from 
them. Then Peter said: Silver 6 
and gold I have “not, but 
"what I have, I give you. *In 


ЛаВє. 











k Носта éhennoovrny Дає», literally “asked to receive 
alms”; “begged to receive alms”, Anonymous; “an alms ?, 
Thompson, Wesley; “to ask alms”, Doddridge; “asked to 
receive alms”, Rheims; les pria delui donner l'aumone, French 
com. Fest. 

1 Arevioas. Fixing, or having fixed, his eyes upon him ;— 
defined in Latin by defigo, indicating intensity of action; in 
our idiom happily expressed by earnestly looking. 


m “Silver and gold I have not”. However use may have 
sanctioned the phrase—* Silver and gold I have none”, it 
cannot be justified. “ None”, is an abbreviation of “not one,” 
which does not apply to these metals named, in the form of 
money. “Silver and gold I have not”, was strictly true in his 
case, and more eloquent than to say he had not an obolus or a 
denarius. 


п O ĝe £go, literally that which T have; but in our lan- 
guage, what I have is its present currency, and tantamount 
in value. So Wakef, Mur. Syriac ver., Dodd., Thomp. cum 
multis aliis. 


° Ey tw ovogatt,—and sis то ovoua, are two formulas, 
wholly incommutable, and well marked, in this book of Acts. 
No person in the annals of the Bible, till the close of its 
canon, was baptized or immersed “in the name of the Father, 
the Son, or the Holy Spirit”—nor i» апу name whatever. 
They were all baptized into the name of the Father, the Son, 
and the Holy Spirit. These are very important fixtures in the 
Greek of the New Testament. In all cases of authority we 
have ev то ороиаті, never ғ; то ovoud. 

We have in the Book of Acts four prepositions occasionally 
found in connection with ovoua, which has itself three forms 
in Grecian usage.— The poets sometimes prefer ovvoua, the 
Aeolians ovoua, indicative of name, fame, celebrity, and pre- 
text. It is, in “Critica Sacra ”—philosophically defined, 
* quasi oveoua, а juvando ut cujus usuram agnosceres. Nomen 
quasi notamen—Acts 1 : 15. “The number of names ?—indi- 
cative of persons. 

In connection with ovoua, we find in this single book of 
Acts evs, ev, ғли, and dec, indicative of, at least as many shades 





and varieties of thought, modes of action, passion, and de- 
pendence. 

We have eis to ovowa, into the name ; ev то ovouatı, in the 
name; exi to ovowa, upon the name; and дга TOV ovouatos, 
through the name, ог by the name. These, historically con- 
sidered, indicate four distinct ideas, in reference to certain 
publie acts.—E. g. An alien becomes a citizen, Ist by immi- 
grating into a country ; 2nd by adopting, in the name of God, 
its constitution and renouncing all former allegiance ; 3rd by 
calling upon God to witness and attest his sincerity; and all 
these through the officers of state, or courts appointed for 
such solemnities. Such is the use of these prepositions, in the 
affairs pertaining to the kingdom of Grace, over which, presides 
his Divine Majesty—Jesus, the King of kings, and the Lord 
of lords. 

“In the name of the Lord”, equivalent to by the authority of 
the Lord. Ever since his coronation in the heavens, he is the only 
authority for any Christian act, observance, or institution. 
Nothing is ever done, or commanded to be done, in the name 
of the Father, or in the name of the Holy Spirit, from the com- 
mencement of the Acts of the Apostles to the end of the 
Apocalypse. 

The reason is obvious.—On his ascension into the Неауепѕ 
and formal investiture with the government, management, and 
ultimate judgment of Angels and of men—all things are to be 
done in his name, or by his authority.—Hence in Christian 
Baptism, as enacted by himself, he commands all converts to 
be immersed not in, but “into (es) the name of the Father, 
and of the Son, and of the Holy Spirit. This is purely a 
Christian Institution—not of Moses nor of the prophets.— 
Непсе the Formula is a perfectly original and unprecedented 
institution, There had been washings, cleansings, and purify- 
ings amonest Jews, Samaritans, and Gentiles, by various 
authorities and enactments. But not one like this ;—into the 
name of the Father, into the name of the Son, and into the name 
of the Holy Spirit. Therefore—1n THE NxAME—and INTO THE 
NAME indicate two distinct and inconvertible acts which no 
grammar nor dictionary in the civilized world can equivalence 
or synonymize. 


ACTS OF THE APOSTLES. CHAP. III. 


21 





KING JAMES’ VERSION. 


of Jesus Christ of Nazareth, rise 
up and walk. 

7 And he took him by the 
right hand, and lifted ham up: 
and immediately his feet and 
ancle-bones received strength. 

8 And he, leaping up, stood, 
and walked, and entered with 
them into the temple, walking, 
and leaping, and praising God. 

9 And all the people saw him 
walking and praising God: 

10 And they knew that it was 
he which sat for alms at the 
Beautiful gate of the temple: 
and they were filled with wonder 
and amazement at that which 
had happened unto him. 

11 And as the lame man which 
was healed held Peter and John, 
all the people ran together unto 
them in the porch that is called 
Solomon’s, greatly wondering. 











GREEK TEXT. 
év TO ovopate “Incod Христов 
тод Nawpaiov, eyerpat кой Tepi- 
mare. " Kat masas айтор Ths 
de&tas xeipós пувре" тарахртиа 
де écTepeóÜmaav адтоб at Ва- 
ces ka та сфора, È кой é£aA- 
Aopevos ёстт kai териетате, кой 
cianAe соу avrois els TO iepòv, 
перитатфу Kat aAAopEvos kai 
aivav Tov Өєоу. 3 koi «дє aù- 
Tov Tas Ó Aaos тєритатодута kai 
aivoüvra tov Ocov:  émeyivo- 
скор тє QUTOV OTL OUTOS Jv 0 
mpos THY €éAenuoavvgv кабшєроѕ 
emt TH Npaia поп тод iepoU- 
kai етАђсбӨпса» OapBous kai ék- 

, 5 ; 
cTáceos emt TO соуиВєВпкоті 
avrQ. 

і ратобутоѕ 0€ ro) іадёутоѕ 
x@Xov Tov Петро» каї Jor, 
ovvedpape pos avrovs Tas 0 
Aaos émi TH стой TH Kadovpevn 
УоЛор®утов, ёкдошВо. 1 іду 





REVISED VERSION. 


the name of Jesus Christ of 
Nazareth rise up and walk. 
And seizing him by the right 7 
hand, he lifted him up; and 
immediately his feet and 
rankles received strength. And 8 
‘leaping forth, he stood, and 
walked, and entered with them 
into the temple, walking, and 
leaping, and praising God. 
And all the people saw him 9 
walking and praising God: 
and they "well knew that it 
was he, who sat for alms, ‘at 
the Beautiful gate of the 
temple: and they were filled 
with wonder and amazement, 
at that which had happened 
to him. 

And while the lame man, 
who was healed, theld fast 
Peter and John, all the people 
ran together to them, “upon 
‘the porch, called Solomon’s, 
greatly wondering. And when 12 








P His feet and ankles. 


* Bones? is, com. ver., a supple- 


with a Jew or a Greek. The context, therefore, must, in all 


ment unnecessary. It was rather his ankle joints that were 
strengthened. 


ч BE aldowevos. This would indicate leaping forward, rather 


than leaping up. Не was sitting, as intimated by zadynuevos. 


г Отг ovros, very definitely indicates the person alluded to 
—the identical person that sat begging. 
And they well knew—ezeyivwoxor. 
not be forcible enough. It is, however, in our present currency 
indicative of an effort. But no effort was here necessary—at 
the first glance they seem to have known him as a familiar 

person. 


They recognized, may 


* Елі тр xtjn—in this context would indicate that he sat 
upon the gate. Елі is found in the N. Test. in company with 
three cases, and this fact makes it a hard case, on some occa- 
sions, to give a decided preference. Upon is decidedly its most 
distinctive, and probably its most etymological and common 
import. 1615 found in construction with genitive, dative, and 
accusative, occasionally translated by upon. And very fre- 
quently so found in Luke’s and Paul's writings. At is a sort 
of compromized representative of it, in Luke’s and Paul’s de- 
partments of the Christian Scriptures. This is a happy expe- 
dicnt, and places the English reader in the same predicament 





cases, decide ; and that is our special umpire in all ambiguous 
cases. Nothing essentially doctrinal is in jeopardy—but per- 
spicuity being the desideratum, that will be better secured 
in this case by the context than by either dictionary or 
grammar. 


t Koarotyros—avtovs—Gb., Sch., Ln., Tf. Holding them 
fast; or, “as he held them fast ”—or, “ kept near to them”. 
De Wette, Meyer, Hackett concur in the former meaning, and 
in our judgment with satisfactory evidence. 

* Еле тў orog—for the preceding reasons given, we have 
here preferred “ upon the porch called Solomon’s.” 

* Хтой Solouwrros. This porch is named twice in this book 
—here and in ch. 5:12. Again once in John 10:23. This 
portico, or hall, was in the court of the heathen on the Eastern 
side of the temple. The common opinion has long been and 
yet is—that, being placed on the spot where Solomon had made 
the entrance into the old Temple, it still retained his name. 
There are not wanting some distinguished moderns who think 
that it was the identical porch that Solomon himself reared. 

Josephus calls this porch Есуот Yalouwrros. Hackett, 
Tholuck. Lightfoot affirms the conviction that the Jews in- 
dicated the court of the Gentiles by this name. 


to 
wo 


ACTS OF THE APOSTLES. CHAP. III. 





KING JAMES’ VERSION. 


12 And when Peter saw it, 
he answered unto the people, 
Ye men of Israel, why marvel 
ye at this? or why look ye so 
earnestly on us, as though by 
our own power or holiness we 
had made this man to walk ? 

13 The God of Abraham, and 
of Isaac, and of Jacob, the God 
of our fathers hath glorified his 
Son Jesus; whom ye delivered 
up, and denied him in the pres- 
ence of Pilate, when he was de- 
termined to let him go. 

14 But ye denied the Holy 
One, and the Just, and desired 
a murderer to be granted unto 
you; 

15 And killed the Prince of 
life, whom God hath raised from 
the dead; whereof we are wit- 
nesses. 

16 And his name, through 
faith in his name, hath made 
this man strong, whom ye see 
and know: yea, the faith which 
is by him, hath given him this 
perfect soundness in the pres- 
ence of you all. 





GREEK TEXT. 
\ , 3 , M ^ 
de Пєтроѕ emekpívaro mpos TOv 
` / , ^ 
Ладу, “Avdpes '"lopamAira, ri 
, » y. № е ~ 
Oavpacere ext rovro, 3) ушу ті 
, , e EWA , ^ » 
areviCere, ws 1012 долає 1) eù- 
/ ^ 
ceBeía memoukogt TOU терита- 
^ “, 74 aue ` > м 
Tew avrov; “0 Өєоѕ Afpaay 
^ , A e » 
`[сабк kai ’[акоВ, 0 Ocós 
^ ГА e ^ , ^ 
TOV qarépov nv, єдобасє TOV 
A = 2 ^ e E 
пода ауто? `Гусоди" ov орех 
^ А 
паредекате, kal npvnoadbe aù- 
^ \ и ^ 
тор ката просто» lliA«rov, 
ГА 
kpivavroş  éketvov атоЛуєи. 
14 € ^ \ ` e ` , 
орех дє TOv ayiov Kai Sikatov 
ЕЈ , ^ > , у 
npynoacbe, Kat Пт)сасдє аубра 
5 < 
povea Xapo biva DU, 15 roy 
де a apxnyòv Tis Cons а алєктєіатє" 
ov Ocós yeipev єк уекрфу, ob 
ре páprvpés eoper. кої 
єті TH поте TOD OvOnaros av- 
^ ^ ^ 
TOU, TOUTOV Ov Ocopeire каї 
одате, єотеросє то диора aù- 
то0` kal 1) пісті 1 Ot афтод 
ед > ^ \ ол А Г 
okev avt Tyv odoKAnpiay 
таутри ATÉVAVTL партои ÜpOv. 


` 
KaL 





REVISED VERSION. 


Peter saw it, he addressed the 
people ;—Israelites, why mar- 


‚| уе! at this? or why look 


so earnestly on us, as though, 
by our own “strength, or хріе- 
ty, we had caused this man to 
walk? The God of Abraham, 
and of Isaac, and of Jacob, 
the God of our fathers, glori- 
fied his »servant Jesus, whom 
you delivered up, and dis- 
owned, in presence of Pilate, 
when he was determined to 
'aequit him. But you dis- 
owned the Holy and the Just 
One, and desired a murderer to 
be granted to you: and killed 15 
the Author of «the Life, whom 
God raised from the dead: 
whose witnesses we are. And 16 
upon the faith in his name, he 
has made this man strong, 
whom you behold and know. 
Yes, his name, and the faith 
which is through him, has 
given him this perfect sound- 
ness, in presence of you all. 


[e 


3 





w Avyauer indicates physical strength or ability, and neither 
moral nor official power. "Therefore to be apposite to the occa- 
sion and the fact, it is, in this case, more appropriately rendered 
strength, than power. On other occasions it may, without 
hazarding any ambiguity, be appropriately rendered power, as in 
chapter 4 : 33. 


х EvosSeca, occurs 15 times in ће N. T.—It is fourteen 
times translated godliness—here holiness. There seems to 
be an impropriety in this change. Indeed &7j:ozzc, and ауго- 
evn, occur in the N. T. only 4 times, always translated Aoli- 
ness. Between these and evoeSeca there is a difference. The 
latter usually denotes a quality of mind or heart. The former 
has respect to state or relation. In these there are no degrees 
of comparison. No person in matrimony or citizenship, is 
more married, or more a citizen than another. 

To live in harmony with either state, more or less conjugally, 
or loyally, is conceiveable.— But piety is an attribute of man, 
himself, apart from all conventional, arbitrary, or legal arrange- 
ments. Leigh's Critica Sacra, Schrevelius, Doddridge, Wesley, 
Thompson, Geneva, and some others, “ godliness”. 


У Tats in the Hebrew Greek indicates—a child, a ser- 
vant, а son, a maid, a young man, and is so found in N. T. 





usage, com, yer.—Being in a quotation from Isaiah 42 : 1, by 
Matthew applied to Jesus—it should here be servant, not son. 
“Behold my servant—my elect, whom I uphold, in whom my 
soul delights &e.” Again v. 26, 27. The com. ver. more fre- 
quently renders it servant, than child. 

Tada, servant. Tais occurs in this book of Acts applied 
to Jesus Christ four times, translated com. ver., twice son and 
twice child. With us child is common gender. It is, there- 
fore, once translated maid, Luke 8: 24, once maiden, Luke 
8: 51—also by servant—Jesus was personally a son—officially 
a servant, v. 13. 


* Azolvo is, in this book, suitably represented by the 
words to put away, release, forgive, dismiss, depart, set at 
liberty. "lo acquit in a case of trial before a magistrate is, in 
our present currency of courts, preferable to put away, re- 
lease, depart, or to set at liberty. 


х The life. In this association of ideas—it is due to the 
original, and to the reader—that as it is definitely тй5 $075, 
and connected with Аоуууо», the Prince or Author of it, 
should be rendered The Prince of the Life—of all life, indeed, 
but here especially, The Life Eternal. 


ACTS OF THE APOSTLES. CHAP. III. 


KING JAMES’ VERSION. 


17 And now, brethren, I wot 
that through ignorance ye did č, 
as did also your rulers. 

18 But those things which 
God before had shewed by the 
mouth of all his prophets, that 
Christ should suffer, he hath so 
fulfilled 

19 Repent ye therefore, and 
be converted, that your sins may 
be blotted out, when the times 
of refreshing shall come from the 
presence of the Lord; 

20 And he shall send Jesus 
Christ, which before was preach- 
ed unto you: 

21 Whom the heaven must 
receive, until the times of resti- 








GREEK TEXT. 


y кой viv, адеАфої, оба OTL 


ката, dyvouxy ётрабате, „отер 
кой ob ‚ @рхортея, ÜuOv- 0 be 
Ods à трокаттуує:Ле бий cTO- 
poros m&vrov тфи профутфь aÙ- 
^ ^ ` = 3 , 
tov пабе тоу Христоу, €mAp- 
[rd , 
роки obro. P peravonoare 
3 А MEC 
оби кой епаотрефате, els то Ea- 
A e ^ ^ v. , 
AccpOnvac ошди Tas apaprias, 
GA ^ A а, , 
oros àv €AGwot kapoi avarpv- 
` ГА ^ 
Eews ато простои то? Kupiov, 
D > ^ 
20 каї алтостєіА) Tov TpOKEKN- 
, ^ ^ p ` 
puypevoy ошу “Lnoovy Христом, 
21 ^ 5 > ` ` и к= 
ov det ovpavov pev дебаотбои 
» , , и 
аури Хророр ATOKATAOTATEWS 








REVISED VERSION. 


And now brethren, I know 
that "you acted in ignorance, 
as also did your rulers. But 
God has thus accomplish- 
ed those things which he had 
formerly announced by the 
mouth of all his prophets, 
‘that the Christ should suffer. 
Reform, then, and ‘turn, 
that your sins may be blotted 
out, and that seasons of re- 
freshing may come from the 
presence of the Lord: and 
that he may send ‘Jesus Christ, 
the one before ‘prepared for 
you, whom the heavens must, 
indeed, “retain until the times 
ofthe "completion ofall things, 





23 


20 


157 


1 


> Kara ayvovay ёлоаЕате, you acted in ignorance, is better 
than * through ignorance you did it "—or “ you acted accord- 
ing to ignorance,"—though it ре more literal. A “ 
ing to knowledge” is also too literal—an intelligent zeal is in 
better keeping with our present vernacular, and equally true 
to the original. 

< Hadew vov Xororov—That the Christ—not Christ—should 
suffer. It was not of a Christ—but of the Christ the prophets 
spoke, as here alluded to. 


zeal accord- 


3 Еліотоғуате—іѕ fully represented by turn, or “turn to 
him," Wakef., Dodd., Tyndale, Geneva. Return, Thompson. 
In the com. ver. of the Acts it is translated by turn eight 
times; and in Luke’s Gospel turn and return five times. 
“ Turn from your present course, or character."— Hackett. 


© Тор, in this verse should, in our conception of it, be placed 
before Jesus Christ, if the reading we prefer be adopted. Gb., 
Sch., Ln., Tf., Z7goxezeigeauevov, “And that he may send the 
Jesus Christ before announced to you? whom the Heaven 
must retain &с. 


è THooxzezerocauevor (Gb., Sch., Ln.. TÉ.) is by distinguished 
critics preferred to zrgoxezngvyuervor, the former represented 
by before appointed or before prepared, the latter by before 
announced. The former, we presume, to be the genuine read- 
ing. But as to the significance they are materially the same. 
Both indicate a previous arrangement or purpose. It is an 
unquestionable fact, that his mission or work was previously 
announced and prepared—as Christ himself is the Lamb that 
was slain from the foundation of the world, in all the proceed- 
ings of redeeming grace--and also that he will appear a second. 
time without a sin-offering, at the consummation of the medi- 
atorial interposition. 

5 Almost all the modern versions, have receive. 
Murdock, I prefer retain. 


Yet with 
Reception and retention are with 





us, now very distinguishable acts and ideas. lt is true, in fact, 
that the heavens must retain the Messiah, our Lord, until the 
final consummation of this drama of humanity. 

Hackett and some others would have receive still retained 
in the text. We concur with him that деходае by itself 
is no where rendered re/ain, but we connect it with eor, 
as fully indicative, in our currency, of,to retain. 15 not 
* to receive a person into our house until any specified time— 
to retain him till that time arrive!” How, otherwise, could 
the heavens retain him until? Тһе most literal rendition in 
this case is, therefore, equivalent to that proposed. But in 
either case there is no difference in the sense. He must con- 
tinue in the heavens till the consummation of all the promises 
concerning his church. 

“ То receive? indicates a special act—but to retain a con- 
tinued act—and this «7g; imports.—In any case—he must 
continue in the heavens, till the consummation of all the 
promises touching the earthly career of his church. 


h три а. “until the times of the restoration of all 
things,” to primitive order and felicity. This seems to be an 
allusion to the Kacgoe avawvEems—the restoration of primeval 
rectitude and felicity, contemplated in the triumphant epoch 
of Christ’s reign. 


. Zt TOY, 


Алохатаотаоғоѕ. This is one of theAapar legomena— 
completion, Boothroyd, Murdock ; restoration, Wakefield ; con- 
summation, Thomp ; restitution, Wesley, Rheims, Wickliff; all 
things be restored again, Tyndale, Geneva, Cranmer; regula- 
tion of all things, Dodd. We yet prefer completion, because 
more gencric, as the full sense of all the prophetic oracles. 
Leigh’s Critica Sacra, while giving restitutio—observes ;— 
Astronomis, Reyersio Stellae ad eum locum unde discesserat. 
Referring to Moses and all the prophets concerning the 


times of the Messiah, as Peter now does, it would seem to us 


ACTS OF THE APOSTLES. 


CHAP. 





KING JAMES’ 


tution of all things, which God 
hath spoken by the mouth of 
all his holy prophets, since the 
world began. 

22 For Moses truly said unto 
the fathers, A Prophet shall the 
Lord your God raise up unto 
you, of your brethren, like unto 
me; him shall ye hear in all 
things, whatsoever he shall say 
unto you. 

23 And it shall come to pass, 
that every soul which will not 
hear that Prophet, shall be de- 
stroyed from among the people. 

24 Yea, and all the prophets 
from Samuel, and those that 
follow after, as many as have 
spoken, have likewise foretold 
of these days. 

25 Ye are the children of the 
prophets, and of the covenant 
which God made with our fa- 
thers, saying unto Abraham, And 
in thy seed shall all-the kindreds 
of the earth be blessed. 

26 Unto you first, God hav- 
ing raised up his Son Jesus, sent 
him to bless you, in turning 


away every one of you from his 
iniquities. 


VERSION. 


ПІ. 





GREEK TEXT. 
, © ГА ^ ^ 
m&vTOV, wv €hadrnoev ó Ocos Oia 
, , е ^ 
сторатоѕ TavT@Y ауіои адтоб 
~ > ^ 
mpopytav ar aiavos. ” Mo- 
^ \ ` ` ^ 
ons fev yap TPOS Tovs татераз 
3 СА , ^ 
elev, Ore mpodytny 0ш ava- 
, А € N [4 ^ , 
oroe ÁKvpios о Өєоѕ vov єк 
^ » ^ e ^ e > , ЕД 
TOV адеАфоу vuv, WS EME” av- 
^ , ` ^ 
Tov akovcegÜe ката парта boa 
^ , SS е ^ 23 > 
av аА проѕ VpS. eaa 
` ^ ` GA À > , 
бе, паса xrvxy, NTIS av ux) arov- 
fn , э 
oy TOU профутоь eketvov, é£oAo- 
(А ^ ^ > 
OpevOnoera єк Tod Хаод. ** Kai 
, A e = Sa SN 
птартєѕ дє oi профутал ато Xa- 
^ ` ^ > vo 
povnrA Kal Tov KabnEns, доог 
атса, kai проката» 
Tas np pas ravras. 
viol TOV профутор, каї тре Óua- 
4 Ф [4 ` ` 
букт) Js д:Едєто о Ocós Tpos 
TOÙS патераз ио», A€yov mpos 
"ABpacp, Kat ro oméppari gov 
evevdoynOycovra паса ai Ta- 
^ ^ > € ^ ^ 
| трей TNS уп). Ушу Tpõrov 
M , ` ^ e 
0 Өєоѕ avactnoas Tov тайда av- 
^ 3 ^ > A 
той ‘Inaovy, атєстє:Аєу avrov 
> ^ € ^ > ^ 5 , 
«0Лоуодута Ups, EY TQ атострє- 
e > ^ e 
фе €kaoTov ато TOY TOVNpLOV 
Dv. 





2 Оше égre | 





REVISED VERSION. 


which God hasspoken through 
the mouth of all his holy pro- 
phets, since the world began. 
For Moses, indeed, said to the 
Fathers, That a prophet shall 
the Lord your God ‘raise up 
for you, from among your 
brethren, as he raised me up; 
him shall you hear in all things, 
whatever he shall say to you. 
And every soul who will not 
hear that prophet, shall be 
destroyed from among the 
people. And, indeed, all the 
prophets, from Samuel and 
those following in order, as 
many as have spoken, have 
also foretold these days. 
You are /the sons of the pro- 
phets, and of the covenant 
which God made with our 
fathers, saying, to Abraham, 
* And in thy seed shall all 
the kindreds of the earth be 
blessed." God having raised 
ed up his *servant Jesus, sent 
him first to you, to bless you 
in turning away, every one of 
you, from his iniquities. 





that the completion of the ancient oracles respecting Messiah 
and his kingdom covers the whole area of his premises ; 
meets all the demands of the case 
restitulion, restoration, regulation, or consummation 


therefore, 


mercies. 
and, 
better than 
: whether 


23 


24 


r2 
ou 


26 


On these promises he urges their right and duty to 
accept these promised blessings. 


к Tov лада Inoovy.—noovy is, in this case, rejected as 


promises or predictions, (and these include the whole prophetic 
school,) completion is quite apposite. 


i Avaotņoste = OD, will raise up—cause to appear ws eue. 
like me. Hence a rendition quite as peculiar as the former 
—not like to me—but like as he raised me up. 


) Vio. - Tys deaInzns, sons of the covenant, or 
institution—véot here Hebraistically indicates heirs; parti- 
cipators—still the sons of the prophets is the proper expres- 
sion of the original. All believers—all Christians are heirs in 
common of all the spiritual blessings promised in the seed of 
Abraham. 

Sons, rather than children,of the prophets—inheritors of the 
blessings which the prophets foretold—heirs of covenanted 





spurious by Gb., Sch., Ln. and Tf.—ZZee is found applied to 
Jesus only once in Matthew as a servant, and in Luke's 
writings five times;—once in his Gospel, referring to him 
where literally a child, ch. 2: 43; and in his Acts four times ;— 
twice rendered in com. ver., son Jesus, and twice child Jesus. 
This is an anomalous license. It is most generally, in other 
cases, rendered servant. The Jews are called “sons of the 
Prophets,’ not merely of the four major prophets, or of the 
twelve minor prophets, as the Jews call them in distinction 
from the Patriarchal prophets. They were educated by these 
sixteen Jewish Prophets, being weekly read in their syna- 
gogues. Hence, we presume, they were called “sons of the 
prophets;” and, therefore, ought to haye recognized and 
acknowledged their own Messiah. 


ACTS OF THE APOSTLES. 


CHAP. 


IV. 








KING JAMES’ VERSION. 


CHAP. IV. 


Амр as they spake unto the 
people, the priests, and the cap- 
tain of the temple, and the Sad- 
ducees came upon them. 

2 Being grieved that they 
taught the people, and preached 
through Jesus the resurrection 
from the dead. 

3 And they laid hands on 
them, and put them in hold unto 
the next day: for it was now 
even-tide. 

4 Howbeit, many of them 
which heard the word, believed ; 
and the number of the men was 
about five thousand. 


5 And it came to pass on the |" 


morrow, that their rulers, and 
elders, and scribes, 

6 And Annas the high priest, 
and Caiaphas, and John, and 
Alexander, and as many as were 
of the kindred of the high priest, 
were gathered together at Jeru- 
salem. 

7 And when they had set 
them in the midst, they asked, | _ 


By what power, or by what name | 


have ye done this? 

8 Then Peter, filled with the 
Holy Ghost, said unto them, Ye 
rulers of the people, and elders |; 
of Israel, 

9 If we this day be examined 
of the good deed done to the 





GREEK TEXT. 


CHAP. 


AAAOYNT/QON дє тор 
N ` , 
прок Tov Aaov, Єтєстусоу aù- 
^ ^ е ` 
Tois ol tepels каї о страттуоѕ 
= [4 ^ қ, [d ^ 
ToU iepoU кої ot Laddoveaior, 
2 , ` ` , 
Ovarrovovpevot Ova то д:даскєр 
э ^ ^ ` X 7 
QUTOUS TOV Aaov, кох KaTayyed- 
^ ^ N и 
Ae ev TQ [1000 тур avacracw 
` ^ 
Thy ёк vekpàw: ? kai епеВаЛоь 
^ ` ^ N, 
адто Tas Xetpas, kal eÜevro eis 
4 A 
THpHoW eis THY aùpiov: Ñv yap 
\ ^ 
éo7épa 107. * woAXol 06 Tav 
` / 3 
akovaavTav Tov AÀoyov єтістєу- 
/ ` ^ 
cav: kal éyevnOn 0 apiðpos rv 
> ^ е \ у и 
avopov wae ХаЛабес тєтє. 
> д ` С Е, ^ э/ 
-Eyevero дє єті Tyv avptov 
^ ^ ` 
сохаҳ@ђуои auT@y TOUS _@рхот- 
Tas Kal прес Bvrépovs кай урац- 
pareis els “троса, 
E hay ^ и 
Avvav тор архиерея kai Kaia- 
av Kat otov Kai AMéEav- 


IV. 


` 
ког 


| 

дро», каї OGOL сау єк yévovs | 
| 

Kat стусортєѕ |5 


@рхиератикоб. $ 


avrovs év TQ uero, emvvÜavov- 

"Ev то Suvape т) €v тоіф 
> / , , ^ e cmd 
OVOMATL égmoujg«re тобто орех; 
$ Tore 17єтроѕ Ато ois Ives 
paTos Ayíov,. ЕЙТЕ проз aUTOUSs 
"A pxovres TOU Napp Kai mTpeoĝú- 
тєрог ToU ‘Lopana, * ei pels one 
pepov avaxpwopeba émi evepye- 





REVISED VERSION. 
CHAP. IV. 


Aun while they were speak- 
ing to the people, the priests, 
and the captain of the temple 
guard, and the Sadducees came 
upon them, being ‘indignant 
that they taught the people, 
and preached, that through 
Jesus is the resurrection from 
the dead. And they laid hands 
on them, and put them in 
prison, until the next day: 
for it was already evening. 
But many of those who heard 
the "word believed; and the 
number of the men became 
about five thousand, 

And it came to pass, on the 
morrow, that their rulers, and 
elders, and scribes, and Annas, 
the High Priest, and Caiaphas, 
and John, and Alexander, and 
as many as were of the "ponti- 
fical family, were gathered to- 
gether in Jerusalem. Апа 
*plaeing them in the midst, 
they asked, "In what strength, 
orin what name, have you done 
this? Then Peter, filled with 
the Holy Spirit, said to them, 
Rulers of the people, and El- 
ders of Israel, if we be ex- 
examined this day concerning 
a good deed done to an infirm 


25 


e 


л 








1 2:алороъиерог, “being grieved,” is not indicative of the 


п Ex yevovs aoyteoatizov. 


Pontifical family is, in onr 


feeling of the Apostle Paul, in witnessing the malice of a 
wicked spirit, reported in Acts 16:18. In that case Paul was 
indignant. In this case the Saducees and the priesthood 
could be no less indignant, while witnessing the power of the 
Apostles’ doctrine, in stultifying their doctrine of no resurrec- 
tion of the dead. We, therefore, prefer “indignant” to 
“grieved ”, as more truly indicative of their feelings on this 
occasion. The word is found only in these two cases in the 
Apostolic Scriptures. 


m Tov Aoyov, the word. This has exclusive reference to the 


gospel of the resurrection of Jesus Christ. It was the special 
message of the day. : 





currency, more definite and perspieuous than the “kindred 
of the High Priest," which might comprehend more than 
were personally interested in the premises. "Those specially 
interested were, doubtless, present. 


о “ When they had set them.” Placing them, indicates the 
whole work comprehended in ez7e«rres «vrovs. 

р Логи Svvauer, not логи £&ovocg—physical strength. In 
what streneth—in what name? There was strength and au- 
thority also in the name of the Lord. But as to the spectators 
—in this case of physical infirmity—their attention was ab- 
sorbed in the strength put forth. 


20 


ACTS OF THE APOSTLES. CHAP. IV. 





KING JAMES’ VERSION. 


impotent man, by what means 
he is made whole; 

10 Be it known unto you all, 
and to all the people of Israel, 
that by the name of Jesus Christ 
of Nazareth, whom ye crucified, | ; 
whom God raised from the dead, 
even by him doth this man stand 
here before you whole. 

11 This is the stone which 
was set at naught of you build- 
ers, which is become the head 
of the corner. 

19 Neither is there salvation 
in any other: for there is none 
other name under heaven given 
among men, whereby we must 
be saved. 

13 Now when they saw the 
boldness of Peter and John, and 
perceived that they were un- 
learned and ignorant men, they 
marvelled ; and they took enone 
ledge of liem) that they had been 
with Jesus. 

14 And beholding the man 
which was healed standing with 
them, they could say nothing 
against it. 


3 Ev тол —тгеЃегепсе is here to ovoua, as the answer given 
clearly intimates—In the name of Jesus Christ. 


"0 yevouevos—made es xepahyy. 


* The common version does not indicate the fullness of the 
It is in the original 7 eczoera—not salvation in 


original. 





GREEK TEXT. 


, 


сід аудротоо acbevois, ev тая 
obros cécegrar 1% yoaroy 
ETTO TATW бий Kal Tavr TQ 
Лаф орал, 6 ort e» TO дуорала 
Lnoow  Xpurrot TOU Nagwpaion, 
ov vpets ёстарросате, ov 0 Oeds 
пуереи ёк VEKPOV, év TOUT@ об- 
TOS TApÉTTNKEV ротор Uv 
EE 97 <E 
оу. ovTos єсті 0 №1005 0 
“охбдетдеїѕ up vpev TOV око- 
Somovvreor, 6 0 yevópevos eis кефа- 
Av yovías. 1 Kat oùk éaw èv 
аЛАф ovdevi 1 соттріа` ovre 
yap Ovoua єсті Érepov vm TOv 
oùpavòv то dedopevov év àvÓpó- 
Tois, €v Q Oct доброй mas. 

13 Oecopoüvres дё rjv Tov Té- 
Tpov Ta&ppucíav kai '"lo&vvov, 
кой KatadaBopevor Ore &vOporrot 
аураццатої ciot Kat idi@Tat, 
Oavpagov, ereyivwoKov тє av- 
то oru соу TQ “Inood са” 
М тоу d€ avOpwmov BA€movtes 
avy avtois вотота Tov тебера- 
mTevuévov, ovdev Хор avreureiv. 





REVISED VERSION. 


man, in what ‘name he is made 
whole, be it known to you 
all, and to all the people of 
Israel, that in the name of 
Jesus Christ, the Nazarene— 
whom you crucified—whom 
God raised from the dead, 
by him does this man stand 
before you sound. This is 
the stone which was set at 
nought by you, the builders, 
which is "made the head of the 
corner. And *the salvation is 
not in another person; for 
there is not another name un- 
der the heaven, given among 
men, by which it tbehooves 
us to be saved. 

Now, "considering the ‘free- 
dom of speech, of Peter and 
John, and having "perceived 
that they were «illiterate, and 
persons in private life, they 
marveled; and they knew 
them well, that they ‘used 
to be with Jesus. And 
beholding the man who was 
healed, standing with them, 
they had nothing to say 


10 


= 
t2 





them. 


* Паобтога, boldness of speech, 2 Cor. 7 
this word is used adverbially, and indicates speaking, 
acting boldly, or with much freedom. 


premises implies more than seeing them, or even looking at 


:4. The dative of 
writing, 
Here, contextually 


general, but the salvation which the gospel brings—not a sal- 
vation of the body, of the soul, or of the spirit, but of the man. 
—Ovdert, no person; «14 over: not another person. 


t det, behooves.—Nor is it presented with a must be, as a 
fatal necessity ; nor with a may be, as of doubtful import; but 
as claiming, commanding, behooving, us to embrace it, which 
latter word is inclusive of all 2/5 claims, and of all our wants. 
It is necessary, expedient, blissful. 

Je fully indicates this, by three of its current acceptations 
—must, should, ought. No one word fills its area so well as 
behoove, which word is selected in Luke to indicate all the 
causes concurring in the death of Christ. Thus it behooved 
Christ to suffer &c., Luke 24 : 7, 26, 46, where all these terms 
—must, ought, behoove, occur. 


® Oewgovrtes, considering, not merely seeing, or looking at 
it, but contemplating upon it—considering it. To theorize on 








viewed, it indicates a freedom of speech which they could not 
reconcile with the apparent condition, education and circum- 
stances of men in private stations of life. Freedom of speech, 
in all the associations of this scene, best harmonizes with the 
circumstances, and the terms employed. 

* Kavalafoutvor, “when they saw”, Wakefield; “when 
they observed”, Boothroyd. “ Having perceived”, Hackett. 
The tense differs from that of the other participle. 

х Ауоациатог хог wewrat, “illiterate and obscure”, Hack. ; 
“unlearned and obscure”, Booth.; “unlearned and common 
men”, Wakefield; “sans lettres, du commun peuple”, French. 
So in most modern versions, S. Lee, Polyglott. 

У Отг ovv tw [удой увол» indicates more than a casual inter- 
view. They were wont to be with Jesus. 

? Avrectec—to contradict, to speak against—literally, they 
had nothing to speak against it, or, they could say nothing 
against it. 


ACTS OF THE APOSTLES. CHAP. IV. 





KING JAMES’ VERSION. 


15 But when they had com- 
manded them to go aside out of 
the council, they conferred among 
themselves. 

16 Saying, What shall we do 
to these men? for that indeed a 
notable miracle hath been done 
by them 25 manifest to all them 
that dwell in Jerusalem, and we 
cannot deny i. 

17 But that it spread no fur- 
ther among the people, let us 
straitly threaten them, that they 
speak henceforth to no man in 
this name. 

18 And they called them, and 
commanded them not to speak 
at all, nor teach in the name of 
Jesus. 

19 But Peter 
swered and said unto them, 
Whether it be right in the sight 
of God to hearken unto you 
more than unto God, judge ye. 

20 For we cannot but speak 
the things which we have seen 
and heard. 

21 So when they had further 
threatened them, they let them 
go, finding nothing how they 
might punish them, because of 
the people: for all men glorified 
God for that which was done. 

22 For the man was above 


and John an-|’ 





97 





GREEK TEXT. 


^ \ ^N 
15 «eAeUgcavres 02 aùroùs ео 


= / В ^ z 
ToU guveðpiov ameAGetv, avvé- 
^ , , 
Ваћоу mpos adAndous, 16 Aéyov- 
, , ^ А 
res, Ti поустоџєу rote avOparas 
Д y M \ ` 
TOUTOLS; OTL мер уар yvwoToV 
n^ , > ^ ^ 
отиеюор yéyove дг arv, Tact 
^ ^ є M 
Tois катокоболи — lepovaaAny 
` ^ z ` 
þavepov, Kai ov vvapeha apv- 
> ` 
cachar М аА iva uù) èm 
^ ^ ` N 
mAetov OuxveumÜrn eie Tov Ладу, 
Ly и ^ 
age &meaope0a. avrots un- 
, ^ ^ , , 
кєті AaAely ет TQ OvOmaTL TOUT@ 
ГА 
иудей avOporov. 18 Kat kaAé- 
` Z 
TAVTES QUTOVS, TapHyyelAay av- 
^ X / ` , 
rois то кадоЛои pn фбєууєс даш 
\ z зи 4 у сэу uns 
итде бидаске єтї TO Ovopari 
^9 ^ A и 
тоб Ingo. М0 8€ Петро каї 
и E , ` 
Loavyns amokpiÜévres mpos av- 
^ 5 Jp» ГА / , 
Tous єітоу, Ш Oikaov eat 
э z ^ ^ e ^ и 
€vo7L0v TOU 905, оифи akovew 
^ ^ ^ ^ + 
иаЛЛох 3) TOU Oeov, kpivare. 
20 > А ` € A NL sf 
ov Suvapca yap тре, а е1до- 
pev kal nKovoaper, ш) AaAetv. 
at Owe mpocamednoapevor атє- 
Avoav &UTOUS, pndev eùpiokov- 
^ ГА 3 
TES TO паб KOÀATOVTAL оттоо; 
^ N, ` с , 3 , 
Ova Tov Ладу, OTL TAVTES ебобо- 
Gov Tov Өєоу ет? TQ уєуороті. 
2? етди yap Ùv тдАеібио»! тва 


REVISED VERSION. 


against it. But having com- 15 
manded them to withdraw 
from the council, they con- 
ferred with one another, say- 
ing, What shall we do to these 
men? for, that, indeed, a *no- 
torious miracle has been 
wrought by them, is manifest 
to all those who dwell at Jeru- 
salem, and we cannot deny it. 
But, that it may ^be spread no 
further among the people, let 
us strictly threaten them, that 
they speak, henceforth, to no 
man ‘upon this name. And 
they called them, and com- 
manded them not to speak at 
all, nor to teach, upon the 
name of Jesus. 

But Peter and John answer- 
ed, and said to them, Whether 
it be right in the sight of God, 
to hearken to you, rather 
than to God, judge. For we 
cannot but speak the things 
which we have seen and heard. 
So, when they had further 21 
threatened them, they- dis- 
charged them, finding no 
‘means of punishing them, be- 
cause of the people; for all 
were glorifying God, for that 


20 





which had been done. оге 22 





х Pyworor, “signal”, Booth., Doddridge; notorious, Rheims ; 


manifest sign, Murdock. 


b Aaveundn being passive, we prefer, on all the premises, 


in sense as in form. 


language, such as “in the name of "— upon the name of "— 
and “into the name оў”. 


These three formulas are as distinct 
The first indicates authority, viz., in the 
The second indicates 


to retain the passive form—that it may be spread. 


* Exc and ev tw ovouate тооте. These are not identical 
expressions. To speak upon a name, and to teach in a name, 
are not equivalent enunciations. The latter has respect to 
authority, and the former to a topic, or subject. The mysteries 
of this name constituted the secret of their power with the 
people. 


i 


In as much as we have in the 
original Scriptures three forms of expression connected with 
ovoua tov Inaov Хоготоо, of very different import, it seems to 
me not merely expedient, but obligatory, that we should give 
to an English reader three corresponding formulas in our 


Еле tw ороисті tov Inaov. 





name of the king, or commonwealth. 
the subject, on which the authority terminates, the citizens 
of the commonwealth, and the third the reason why, or object 
for which, the action is performed. By the authority of the go- 
vernment, I, A. В. will speak to you upon American citizen- 
ship, and then I will introduce you into the possession of it. 

To this agree, so far as I know, all Grammarians and Lexico- 
graphers. So we find it in the Apostolic commission. In the 
name of the Lord, I baptize you into the name of the Father, 
the Son, and the Holy Spirit, for, or in order to introduction 
into his kingdom. 

3 [n conformity with the order and arrangement of words 
in the Greek text we might, grammatically, render this verse 


ACTS OF THE APOSTLES. CHAP. IV. 





KING JAMES’ VERSION. 


forty years old on whom this 
miracle of healing was shewed. 

23 And being let go, they 
went to their own company, and 
reported all that the chief priests 
and elders had said unto them. 

24 And when they heard that, 
they lifted up their voice to God 
with one accord, and said, Lord, 
thou art God, which hast made 
heaven, and earth, and the sea, 
and all that in them is; 

25 Who, by the mouth of thy |, 
servant David hast said, Why 
did the heathen rage, and the 
people imagine vain things? 

26 The kings of the earth 
stood up, and the rulers were 
gathered together against the 
Lord, and against his jore 

27 For ab a truth against thy 
holy child Jesus, whom thou 





GREEK TEXT. 
саракорта ó avOpwros ep òv 
eyeyover TO стир тодто TS 
i&aeos. 

23 AqodvOevtes дЕ Або 
троѕ Tovs idious, kal amyyyeuav 
боа mpòs avTovs ot арҳгєрєіх Kal 
oi mpeoBurepo етот. ** oi д 
aKOvTCITES, opobvpadoy ўра» 
фору mpos тор Өєор, каї «то», 
Дёотота, av 0 Ocós 0 moras 
rov oùpavòv Kat Tv уђу каї ту 
о кой тахта TH ÈV AVTOLS, 

ода oroparos AaBid rod таи- 
80s соо eimov, Ivari ефрияба» 
600, kal Лао épeAériaav keva ; 
28 mapéa rwy ay oi ВаолАе THs 
775) Kal ol apxovres ovr xOnoay 
ет то ото ката TOU kvpíov, 
Kal ката TOU Христо? ауто?. 
ay Zvvýxônoav yap er алтбєаѕ 
emt тор ayiov пойда cov, Tn- 





REVISED VERSION. 


man on whom this miracle of 
the healing was wrought, was 
more than forty years old. 
And now, having been dis- 
charged, they went to their 
own ‘friends, and announced 
all that the priests and 
elders had said to them. 
And they, ‘hearing, raised a 
voice to God, with one accord, 
and said, “Sovereign Lord, thou 
art the God who hast made the 
heavens, and the earth, and the 
sea, and all that is in them; 
who by thy servant David's 
mouth hast said, "Why did 
nations rage, and people 
imagine a vain thing? 
kings of the earth presented 
themselves, and the Prices 
were gathered together against 
the Lord, and against his A- 


nointed. For,ofa truth,inthis : 


‘city, against thy holy 'son, Je- 


'The 2 





as rlon of years, for was of more TES forty the man 
on whom had had the miracle this of the healing." This is 
exactly according to the order and meaning of the words in the 
Greek text before me. Nor could all the rules of grammar, 
alone, or without a knowledge of the subject, as well as of the 
verbiage in which it is clothed, enable any one to give the 
exact ideas, contained in the original oracle of the inspired 
writer. This fact, incontrovertible as it is, demonstrates, how 
much depends upon a translator’s knowledge of the subject, as 
well as of the language from which, and of the language into 
which, he transfers the ideas which existed in the mind of the 
original writer or speaker. 

* 17005 tovs eWtovs, to their own friends, not especially to 
the Apostles. 

f Oi de axovoavres. It seems better to preserve the parti- 
cipialconstruction here, and to render the o£, they. 

Е Acoxora. This title is given to the Messiah, 2 Pet. 2: 1; 
Judas 4. It occurs ten times in the New Testament—five 
times indicative of our Master in heaven, and five times of 
masters, or proprietors of men. Here it seems fitting to give 
to it all its grandeur, and therefore, we render it Sovereign 
Lord. This is warranted by the current difference between 
Seoxorys and xvgros. ‘This the spirit of the context seems to 
require. It is found five times indicative of supreme power 
or authority. Judas 4, Our only sovereign God and Lord. 

в "Tyri, an abbreviation of iva те yerrrat, why, or in order 
to which might be— Hackett. 





і Ev тр molei cavtn, after айға is found in many ancient 
copies, but rejected by Bloomfield, though resting on good 
authority— Hackett. It is found in most ancient manuscripts, 
(Vul.) the two uncial Mss. Codd., Clermont, Augiensis, and 
the Codex Alex., which last after oov adds zoe. So also 
reads the Latin with the Coptie, Arm., Ethiop. versions, 
Irenaeus, Cyril, Tertullian, and other fathers. 

There can be no just ground of supposing the clause an 
addition in the oldest copies extant, until a still older copy 
can be produced, which has not the clause. See Ann. to the 
Book of the New Covenant, London Ed., 1807. By Gran- 
ville. Penn, Esq. Hackett.—On the authority of Griesbach, 
Scholz, Lachmann, and Tischendorf, I would restore this 
clause. 

Penn's work, now lying before me, is, in my judgment, а 
work of much learning, ingenuousness and real merit. His 
version is dedicated to the Universal Church. London, 1837, 
two vols. octavo. He renders the passage thus, v. 27: For, of 
a truth, both Herod and Pontius Pilate, with ne Gentiles and 
people of Israel, were gathered together im this city, against 
thy Holy child Jesus, whom thou hast anointed.—This was 
certainly true in fact. 

) Tass is applied to Jesus only six times in the Christian 
Scriptures—four times in the Acts, once in Luke’s Testimony, 


and once quoted from the Septuagint, Matt. 12:18. It is 
translated, com. ver., servant ten times, child twice. In other 


cases, and once. on allusion to the Lord Jesus, when he is 


ACTS OF THE APOSTLES. CHAP. IV. 





KING JAMES’ VERSION. 


hast anointed, both Herod, and 
Pontius Pilate, with the Gen- 
tiles, and the people of Israel, 
were gathered together, 

28 For to do whatsoever thy 
hand and thy counsel determined 
before to be done. 

29 And now, Lord, behold 
their threatenings: and grant 
unto thy servants, that with all 
boldness they may speak thy 
word, 

30 By stretching forth thy 
hand to heal; and that signs and 


wonders may be done by #е | 


name of thine holy child Jesus. 

31 And when they had pray- 
ed, the place was shaken where 
they were assembled together; 
aid they were all filled with the 
Holy Ghost, and they spake the 
word of God with boldness. 

32 And the multitude of them 
that believed were of one heart, 
and of one soul: neither said 
any of them that ought of the 
things which he possessed was 
his own; but they had all things 
common. 

33 And with great power 
gave the apostles witness of the 
resurrection of the Lord Jesus: 
a great grace was upon them 
all. 

34 Neither was there any 
among them that lacked: for as 
many as were possessors of lands 
or houses sold them, and brought 
the prices of the things that were 
sold, 

35 And laid them down at the 
apostles’ feet: and distribution 








GREEK TEXT. 


соб», ov EXPLO aS, “Нродпѕ тє 
kai IHóvrtos IiA&ros, соу éQveat 
каї Лао "Торой, 28 Tonoa 
дса 7 Хер соо kal т Bovdy gov 
пробриое yeveo bau. 29 Kal та, 
viv, ‚корее, mide ет Tas бт Ла 
айтор, кої 005 rois Sovros Tov 
perà mappnotas maons Aahew 
TOV Лдуо» gov, 9 ёр то THY 
хера соо ékre(vew oe eis tag, 
kal oņnueîa каї Tépara yiverOa 
dua тод дроратоз TOU &y(ov Tat- 
80s cov Inaod. % Ка denbev- 
Tov avrav eradevOn ó TOTos €v à 
сау ovveypevor, Kal étAnoOn- 
cav &xavres Hvevparos “Ayiov, 
кой éA&Aovv Tov Aoyov то? Өєо? 
ретй mappyaías. 

3? TOY 86 mAy8ovs тди ті- 
arevavrov ду 7 кардіа каї à 
Voy? шаг кої ov0€ eis TL TOV 
Urapxórrav avr еее 10:00 
GAN ду avrois amavTa 
Kowa. 33 Kat peyadAn Svvaper 
ameSiSovy то рартур:оу oi ато- 
стоћог TIS ávaaTáaeos ToU Kv- 
piov Ino, Харе ТЕ ЭЯ jw 
ёті партаз avroUs. ** орде yap 
évdens Tis Отђрҳєи év avrois: 
бсо: yàp ктуторєѕ xopícv ù oi- 
Kiav imijpxov, поЛобитез ёфєроу 
Tas TIAS TOY TITPATKOMÉVOV, 
35 Kal ériovv Tapa rovs пода 
Tav atootoAwy- d1edidoTo 0 


eivat, 








REVISED VERSION. 


sus, whom thou hast anointed, 
both Herod and Pontius Pilate, 
with the Gentiles and the peo- 
ple of Israel, were assembled, 
to do whatever thy hand, and 
thy counsel had before *deter- 
mined to be done. And now, 
Lord, behold their threaten- 
ings, and grant to thy servants, 
that, with all boldness, they 
may speak thy word, by 3 
stretching out thy hand to 
heal; and that signs and won- 
ders may be done, by the 
name of thy holy son, Jesus. 
And, they having prayed, the 
place in which they were as- 
sembled together was shaken, 
and they were all filled with 
the Holy Spirit, and spoke the 
word of God with boldness. 
And the multitude of those 
that believed were of one heart 
and of one soul, neither didany 
of them say, that any of the 
things which he possessed was 
his own; but they had all 
things common. And with 
gr eat ‘power the Apostles gave 
testimony concerning the re- 
surrection of the Lord Jesus: 
and great grace was upon them 
all: For neither was there any 
among them who lacked; for 
as many as were possessors of 
lands, or of houses, sold them, 
and brought the prices of the 
things sold, and laid them 
down at the Apostles’ feet. 
And it was distributed to 35 


n2 


8 


e 
157 








Непсе, Нер. 4:7, 


found in the temple answering questions, it is properly trans- 
lated child. In the Acts, it is twice translated son, and 
twice child. In this case, we think, in all dignity and pro- 
priety, it should be translated son. 


k 0000150, occurs 8 times in М. T. rendered by determined, 
ordained, declared, Rom. 1 : 4, limiteth. Luke uses ógi$o, 
six times out of its eight occurrences. Translated determined. 
ordained, determinate. Paul uses ло00045 five times out 
of its six occurrences. Etymologically, it indicates, (о mark 





out before, to bound or to limit before. 
“He limiteth a certain day”. Whether used to indicate a 
purpose, a delineation, description or prediction, as respects 
the Divine knowledge, or will, it equally involves one and the 
same radical idea. With God there is nothing past, present 
or future. He fills, he inhabits eternity. 


1 Meyahg Suvaper, with great power, i. e. physical demon- 
stration, not efoverg, authority. 


m Aedcdoro, being impersonal—it was distributed. 


30 


ACTS OF THE APOSTLES. 


CHAP. 





KING JAMES’ VERSION. 


was made unto every man ac- 
cording as he had need. 

36 And Joses, who by the 
apostles was surnamed Barnabas, 
(which is, being interpreted, 
The son of consolation,) a Le- 
vite, and of the country of Cy- 
prus, 

37 Having land, sold it, and 
brought the money, and laid 2 
at the apostles' feet. 


CHAP. V. 


Вот a certain man named Ana- 
nias, with Sapphira his wife, sold 
a possession, 

2 And kept baek part of the 
priee, (his wife also being privy 
to it,) and brought a certain part, 
and laid zt at the apostles’ feet. 

3 But Peter Ananias, 
why hath Satan filled thine heart 
to lie to the Holy Ghost, and to 
keep back part of the price of 
the land? 

4 While it remained, was it 
not thine own? and after it was 


said, 





GREEK TEXT. 


(k&oTQ каботі dv Tis xpeíav 
су 
eixev. 

3 '"Iogye 6€ 0 émukAn0ds 
ВарџаВаѕ iro røv &mrocTOAov, 
0 вот pede ppnvevowevor, vios 
таракћјсєоѕ, Aevirns, Kv Um pros 
TO yee, Umdpxovros. QUTO 
@уроб, тоћусаѕ VEY KE то Xpy- 
pa, Kal єпкє пара TOUS Todas 
TOY атостоХоу. 


CHAP. V. 


"Ар дє ті "Avavías óvo- 
ноті, cvv Хатфеіру T] yvvaki 
GUTOU, emere KTMA, кої 
€vog (aaro ато THS тит, TUV- 
eðvias каї Tis yvvaikòs avrov, 
каї évéykas pépos TL Tapa Tous 
тодаѕ Tov атостоХоу єӨпкєр. 
3 eime 0€ Пєтроѕ, Avavia, Qut 
érXjpocev 6 Laravas THY kap- 
Мау cov, Wevoacbai oe то 
Пьебиа то “Aywv, kal voordi- 
cacÓa. ато TS Tuus TOD Xw- 
piov; об. pévov coi épeve, 
каї mpabev ёи тӯ on ёоосіа 





REVISED VERSION. 


every one, according as any 
one had need. 

Now Joses, who, by the 36 
Apostles, was surnamed Bar- 
nabas (which is, being trans- 
lated, Son of Consolation), 
a Levite, a Cyprian by birth, 
having land, sold it, and 
brought the money, and laid 
it at the Apostles’ feet. 


CHAP. V. 


"Bur a certain man named 1 
Ananias, with Sapphira his 
and 2 
epurloined from the price (his 


wife sold a possession, 
wife also being privy to it), 
and brought a certain part, 
and laid it at the Apostles’ 
feet. But Peter said, Ananias, 3 
why has »Satan »possessed your 
heart, to ‘lie to the Holy 
Spirit, and to purloin from 
the price of the land? While 4 
it remained, was it not your 





^ Je, but, in contrast with Barnabas. 


° Evoogzoaro, Ind. mid. purloined, took away for himself. 


Sovedvcas, haying been cognizant, having participated in a 
knowledge of it, being privy to it. 


The mid. yoice is most apposite to this case, indicating the 
selfishness and hypocrisy of the man. Purloin is not obsolete, 
though not so much in use as formerly. It is found com. ver., 
Tit. 2:10. It is, in com. ver., twice represented in this book 
by “kept back.” There is no absolute impropriety in keeping 
back; but there is always in purloining. This is a complex 
sin. It was not simply keeping back, but feloniously keep- 
ing back, with intent to conceal, associated with deliberate 
lying. 

The Septuagint employs voogeSouar, Josh. 7 : 1, in the case 
of Achan. It is well defined by Leigh in his Critica Sacra: 
Non est totam rem auferre sed paululum tantummodo abstra- 
here. Beza employs intervertit, which he interprets by callide 
surripuit. In our vernacular, to embezzle, to filch, most ex- 
actly represents it. We prefer purloin, because already fa- 
miliarized in com. ver. “Kept to himself,’ Wakef. and Boothr.; 
«carried away a part,” Murd., Syr. 





р ‘O Saravas, a proper name, and retainable here. 

Ел?поооғ», literally filled up; in our more modern style 
possessed your heart. 27000, used here metaphorically, is 
taken from a ship sailing before the wind. “When а man is 
filled with the commandment, or with temptation, as the sail 
of a ship by the wind, he is said to be filled with it," Critica 
Sacra. It is found almost one hundred times in the N. T. Of 
these, some fifty times it is represented by fulfill, com. ver. 
It here indicates a full possession of the heart. 

Possessed—iiterally filled. This is a bold figure in either 
case, to indicate a strong temptation. It is the language of 
earnestness or surprise. 

a ерсас Фаг, to lie, to deceive, not the Holy Spirit ab- 
stractly contemplated, but through the Apostles. 

ғ Ouye перо» got susve. Literally, Remaining, did it not ro- 
main to you! And being sold, remained it not in your power? 
In our idiomatic currency, we would say: * While it remained 


ACTS OF THE APOSTLES. OHAP. V. 





KING JAMES’ VERSION. 


sold, was it not in thine own 
power? why hast thou conceived 
this thing in thine heart? thou 
hast not lied unto men, but unto 


GREEK TEXT. 
e ^ t,o wy > A 
UTNPXE; TL OTL EGov €v TH kap- 
, ` ^ ^ » 
Ola соо TO праума тобто; ойк 


REVISED VERSION. 


own? and after it was sold, 
was it not in your own power? 


31 


God. 

5 And Ananias hearing these 
words, fell down, and gave up the 
ghost. And great fear came on 
all them that heard these things. 

6 And the young men arose, 
wound him up, and carried An 
out, and buried ham. 

7 And it was about the space 
of three hours after, when his 
wife, not knowing what was 
done, came in. 

S And Peter answered unto 
her, Tell me whether ye sold 
the land for so much? And she 
said, Yea, for so much. 


та. E 


kavres eÜavrav. 


eig jAOev. 





, 
Nai, Toa ovrov. 





was it not your own? And after it was sold, was it not in 
your own power, or at your own disposal?" We opine that 
the interrogative character of this sentence continues to its 
close, i. e. to oztzoze. 

Our reasons are two—It is so pointed in our most approved 
texts. And, again, because the impassioned speaker con- 
tinues the same style of emotional feeling in another inter- 
rogation:—ze ore ғ9оо ev тр xagÜt« ооо TO ловуиа TOUTO; 
why have you conceived this thing in your heart ? 


Те ótu, for те вот ott, as іп v. 9, what is this? Fritzsche, 
Meyer, De Wette. 

t Едоъ, aor. ind. mid. of tenue, literally, why have you 
placed, or deliberately machinated, this in your heart? The 
whole contour of the style indicates a deliberate design, call- 
ing forth a burst of feeling, bordering on excitement, on the 
part of the Apostle. 

For a similar use of тоду seo Luke 1 : 66; 21:14. Acts 
19:21; 27:12. In Luke's currency tenut, in such cases, is 
indicative of settled design, fixedness of purpose, strong cum 
mination. Hence the aggravation of the sin of Ananias and 
his wife. They concealed, with intent to lie, for popularity. 

ч “Only” is supplied, but not called for. It is true in 
fact that he lied to men, and to God. And therefore it is 
implied. Modern translators differ. Hackett says it is logic- 
ally correct to translate ovx .., adda, nol so much as; but 
this is defective in form, and less forcible. Others, like Booth- 
royd, and Penn, supply only. It is therefore a matter of taste, 
or discretion. 

Y Tavra, after azovrrasc, is of doubtful authority ; rejected 
by some editors, wanting in the vulgate and some other ver- 
sions. It is applied to a single event, Lachmann, Hackett, &c. 

* Heowv t£ewvie, falling, expired. This participial form, 


` и ГА N э и 
TOUS Aoyous’ TOUTOUS, MET @Y 6 
poser каї €yévero poBos péyas 
€i паутаз ToUs йкођортаў TAŬ- 
avactavres де oi veórepot 

^ > ON ` > и. 
соууёстє:Лау avrov, Kal é&evéy- 


Os pôv трии д:асттша, кой N 
уои) афтод ил) ада TO yeyovos 
* amexpiOn д avri 6 
Jlérpos, Eiré pow ci Tocovrov 
то ҳоріоу апедос ве ; 





> , , и > ` ^ ү е ү 1 is 

€yevao avOpworos, аЛЛа To "Why have you ‘conceived this 
^ > , \ ingi . art? x 

Oed. 5 ’Акойшь de "Avavíag | ing in your theart? you have 


not lied to men "only, but to 
God. And Ananias hearing 5 
"еве words, "апе, expired; 
and great fear came on all that 
*heard these things. And the 6 
young men varose, wrapped 
him up, and *carryiug him 
out, buried him. *Now an 7 
interval of about three hours 
oecurred, and his wife, not 
knowing what was done, came 
in. And Peter said to her, Vell 8 
me whether you sold the land 
for so much? And she said 
verily, for so much. Then 9 


1° Eyévero € 


‘H д6 etze, 
“O òè IHérpos 








when followed, as in this case, by an active verb in the aorist, 
may indicate that the act expressed in the verb was the 
result of that expressed by the participle, and, especially, 
when хас is wanting between the participle and the verb. 

* *Who heard these" would be better than *that heard 
these things."—This is a matter of taste, and not of etymology. 


у And the young men—evaotartes, arising, or having 
arisen, ovveotechay (as ztegeeazeilar), wrapped him up, and e£z- 
veyxavtes, lst aor. part., having carried him out &c. 

2 Eteveyzavtts, having carried him forth, out of the city. 
Most probably as the Jews did not usually bury within their 
city walls, and not in consequence of his judicial death. 

* Eyeveto zat, now it came to pass.— There was an interval 
of about three hours.—Then &c. “œs dcaornua is not here the 
subject of eyevero, but forms а parenthetic clause and (see on 
1:10) introduces the apodosis of the sentence. De Wette, 
Meyer, Fritzsche.” So Hackett in loc. This Hebraistic use 
of хаг in the apodosis of a sentence, after an expression or 
idea of time, is frequent in the N. Testament. See Brud. Gr. 
Concord. p. 456. “Intercessit autem ferme horarum trium 
intervallum quum uxor quoque ipsius, nesciens quod factum, 
ingressa est.” Beza. “Factum est autem quasi horarum trium 
spatium, et uxor ipsius, nesciens quod factum fuerat, introivit.” 
Vulgate. 

Ae, now; Staornua, an interval of about three hours; 
eyeveto, occurred ; хаг ў урут avtov, and his wife. This pre- 
vents the necessity of the supply of the article, and the trans- 
lation of xat by “when, as in some versions. To yeyovos, 
what had occurred. This agrees with the perfect tense of the 
partieiple, and with the active rather than with the passive 
sense. It was what bad come to pass a providential act and 
not a mere act of Peter. 


e 
vo 


ACTS OF THE APOSTLES. CHAP. V. 





KING JAMES’ VERSION. 


9 Then Peter said unto her, 
How is it that ye have agreed 
together to tempt the Spirit of 
the Lord? behold the feet of 
them which have buried thy hus- 
band are at the door, and shall 
carry thee out. 

10 Then fell she down straight- 
way at his feet, and yielded up 
the ghost. And the young men 
came in, and found her dead, and 
carrying her forth, buried her by 
her husband. 

11 And great fear came upon 
all the church, and upon as many 
as heard these things. 

12 And by the hands of the 
apostles were many signs and 
wonders wrought among the 
people; (and they were all with 
one accord in Solomon's porch. 

13 And of the rest durst no 





GREEK TEXT. 
5 ` SEN / с? 
eure Tpos avtnv, ТЕ от: avveQo- 
и | ew , ^ ^ 
vn vpiv перасто: TO пуебиа 
, , ^ е / ^ 
kupiov; 100%, oi modes TÀv Oa- 
^ ` yv ^ 
Vavrov тор avdpa соо, ет TH 
A > , , y 
дора, кої €€oicovai ce. 1 " Ere- 
^ ^ ` ^ , 
сє дє zrapaxprjua пара TOUS TO- 
^ , 
das avrov, каї e&éiyv&ev:. eiaeA- 
, M [4 , © ` 
Üovres дє oi veav(a kot ebpov вот 
^ хз , », 
vekp&v, каї e&evéykavres eÜaxrav 
^ ^ У e ^ 
Tpos TOv avdpa avris. П каї 
eyevero фоВоѕ péyas e ои 
Tv eKKANTIaY, Kal emi m&vras 
TOUS GKOVOYTAaS табта. 
5 \ A ^ ^ ^ 
7? Да 06 Tov xepóv Tov 
/ 3 , ^ 
апостолоь €yévero auem каї 
, > ^ A ^ 
терата ev TQ Лаф ToAXa: 
3 € ` с/ ~ 
са» ошобицадоу amavres €v TH 
^ У А ^ a 13 ^ де 
стод LoAopa@vros TOv 0 
^ ГА ~ 
Лотфи ovdels етоЛиа koAAGo бои 


каї 





v Те om, why is it that? 


ind. pass.—it was concerted, био, by you—an instance 
sustained of the dative after the passive, instead of the g 


with эло. 


Xvreg ovn, 3d pers. sing. 


DIAA 





Jesus Christ our Lord.” 
Adam, and the righteousness by or through Christ are repre- 
sented by one and the same да, &c. 


REVISED VERSION. 


Peter said to her, "Why is it, 
that you have agreed together, 
to tempt the Spirit of the Lord? 
Behold the feet of these who 
have buried your husband are 
at the door, and shall carry 
you out. ‘Then she instant- 
ly fell down at his feet and 
expired: and the young men 
came in and found her dead, 
and carrying her out, buried 
her by her husband. And 
great fear came upon all the 
"congregation, and upon all 
those hearing these things. 
And ‘through the hands of 
the Apostles were many sigus 
and wonders done among the 
people, (and **they were all 
with one accord in Solomon's 
porch. And of the Srest durst 13 





“Grace reign through (д) righteousness by (dca) 


The condemnation by, or through 


Such also is our popular 
Where there is no established anti- 


с Exeoe de, and she fell; wagazonua, immediately, just then, 
as Peter pronounced the last word. Je has merely a copulative 
sense. And the young men, == орт, coming in, found 
her dead. And carrying her out, efeveyzayres, they buried 
her, etawar. 

* And great fear came upon all the congregation, exe olny 
ту» гхи от. Any assembly in this book being called an 
exxdnova, and the word occurring 131 times in the Christian 
Scriptures it has been much in controversy, and consequently 
has caused much strife amongst Christians. It should be 
known and deliberated upon, that this word exxdyora is 
represented in the Christian Scriptures by the following 
words, church, churches, assembly. It is, by apostolic use, 
indicative of any meeting or assembly of persons in any place, 
at any time, or for any purpose, with, or without a special call 
of those in authority. In the 19th chapter of Acts, com. v., it is 
thrice represented by the word assembly. Its etymological 
import is simply called out, or congregated. Hence assembly, 
concourse, or congregation, of any sort is indicated in and by 
the word exxzAnoca. 

* Aa, indicating instrumentality, is, in all books, and especial- 
ly in the Christian Scriptures, interchangeably rendered by, or 
through. Whatever metaphysics may say, by and through 
are equally indicative of both Divine and human agency. We 





have many instances of this in the com. yer., such as Rom. | 


use of by and through. 
thetical difference in the meaning or use of particles in the 
Christian Scriptures, we should not create it; and where 
there is, we should not annihilate it. All that God has done 
for man, since he created him, has been through (ди) agencies. 
Indeed, we are informed by Paul, Eph. 3; 9, that God created 
all things (dea) through Jesus Christ. Moreover, by, and 
through, are used at the present time interchangeably. 

ce Mrarres, refers to the Apostles mentioned in the last 
clause. Olsh., De Wette, Mey., Bengel, extend it to all the 
believers. Hack. 

Г Quodvuadov @лартез ev тр oto Хойомоттоз. Solomon’s 
porch, being a place of much resort, and the disciples as yet 
being all Jews, and having a common national right to resort 
thither with their own nation, it was for them legitimate 
missionary ground; and there, with much boldness, they an- 
nounced the claims of Jesus as the Messiah. 

Е * And of the rest.” The sense of co dowry is explained 
by the last clause. Doddridge, Boothroyd, Hack. Dr. Light- 
foot explains this “of the rest," “of the one hundred and 
twenty,” from which Dr. Whitby dissents. Beza, would render 
ходдао ог, in this passage, “ to attack.” This is too fur fetched, 
and inappropriate to the contextual scope. ‘They feared hypo- 
critically to join them. 

Tor де À Literally, of the remainder. 


Lou o. Those yet 


ACTS OF THE APOSTLES. CHAP. V. 33 


KING JAMES’ VERSION. 


man join himself to them: but 
the people magnified them. 

14 And believers were the 
more added to the Lord, multi- 
tudes both of men and women.) 

15 Insomuch that they brought 
forth the sick into the streets, and 
laid them on beds and couches, 
that at the least the shadow of 
Peter passing by might over- 
shadow some of them. 

16 There came also a multi- 
tude out of the cities round about 
unto Jerusalem, bringing sick 
folks, and them which were 
vexed with unclean spirits; and 
they were healed every one. 

17 Then the high priest rose 
up, and all they that were with 
him, (which is the sect of the 
Sadducees,) and were filled with 
indignation, 

18 And laid their hands on 
the apostles, and put them in 
the common prison. 

19 But the angel of the Lord 
by night opened the prison doors, 
and brought them forth, and said, 

20 Go, stand and speak in the 








GREEK TEXT. 
> ^ з > з 4 > ` 
аутоіѕ, &ÀÀ Eueyadvvev avrovs 
e А ^ A 
o A«ós"  paAAov 06 mpoceri- 
ТА ^ 
Üevro miarevovres TQ kupio, 
, ^ ^ 
men avd par тє каї уривик@р" 
5 OTTE ката Tas плате ав єкфє- 
pew TOUS aa деуі, кой TiÜÉvat 
emt kAwüv каї краВВатор, i iva 
epxonévov Ilérpov Kav T) OKLE 
ётіскийст ти quran. 16 gy- 
vypxero 06 кої то пАўбоѕ rdv 
, , € ` 
mépé полеши eis ‘TepovoaAnp, 
, ^ 
Qépovres aoÜevets каї òyàovpé- 
^ , , 
vous Ото Tvevu&TOv akaÜaprov, 
3 , e 
oirwes éÜepamrevovro &zavres. 
TI* > ^ \ e э ^ 
Avastas дє 0 арҳієрєуѕ 
А ` Пе тя 
кой TAVTES Ol соу ато, 1 одса 
= ^ NY , 3 , 
aipegts Tov LSaddovkaiwv, ETÀŅ- 
, 
cOnoav GjAov, 1 kai éréBaAov 
M ^ ie TY ^ 
Tas Херах ата ETL TOUS @то- 
А эу, ` 
aToXous, Kal єбдєуто aùrovs év 
Typnoe Ompoaíg. 1 GyyeXos 
pie woa ет 
де коріоо дих THs vvkrüs Про 
Tas upas Tis (Ааа e€aya- 
убу тє avTous Eire, * Пореџ- 
eae, kal araÜévres AaAeire èv 





REVISED VERSION. 


no man join himself to them, 
butthe people "magnified them. 
And believers were still more 14 
added ‘to the Lord, multitudes 
of men and also of women), in- 
somuch that they brought 
forth their sick into the streets, 
and laid them on beds and 
couches, that at the least, the 
shadow of Peter, passing by, 
might overshadow some of 
them. And the multitude of 
the surrounding cities also 
came together into Jerusalem, 
bringing the sick and those 
harassed with unclean spirits, 
and they were every one 
healed. 

But the High Priest aris- 
ing, and all who were with 
him (being the party of 
the ‘Sadducees), were filled 
with zeal, and ‘threw their 
hands upon the Apostles, and 
put them in publie *custo- 
dy. But an 'angel of the Lord, 
under "cover of the night, open- 
ed the prison doors, and bring- 
ing them forth, said, "Go stand 20 
and speak in the temple to the 


15 


= 


6 


— 


8 


н 


9 





unconyerted dared not to associate themselves with them. 
The remainder, though an exact representation of тор de 401- 
лор, seems to be somewhat indefinite. The term, Zaos, peo- 
ple, immediately after, is its best exponent. None could look 
upon these wonder-working men without fear and reverence. 
The fate of Ananias and his wife is as a fearful caveat against 
hypocrisy. If every one “glorified God for that which was 
done? (ch. 4:21), in the case of the impotent man, why 
should not these keep back from presumptuous sin, from the 
spectacle before them in the ease of Ananias and his wife? 


в EusyaLvrev «vrove, magnified them. The Apostles, at this 
time, were greatly exalted in the esteem of the multitude, as, 
in the sequel, still further appears. 

As quassare iS more tham quatere, laxare than tangere, 
jactare than jacere, so vexare is more than vehere, yet not one 
of these, shaken, troubled, terrified, strangled, is so grieyous as 
the feeling indicated inthe text. According to Critica Sacra, “It 
is to be distracted hither and thither having no power of itself.” 

1 To оого. This verse is evidently parenthetic.—Delievers 
not added in the Lord, as some would have it, but to the Lord. 
Its case depends on the verb. 





i “Sadducees.” The reason of their activity in this case, is 
happily illustrative of our indebtedness to sectarianism, at 
least in one respect; its eternal yigilance to guard proof texts 
against all violence. ‘The Sadducees saw in Christ's resur- 
rection the refutation of their system; and therefore they 
violently seized the Apostles, because their preaching that 
doctrine was fatal to their distinguishing tenets. 


к ExeSalov. This verb indicates strong violence. They 
fiercely threw their arms around them, or their hands upon 


them. Z7ozoet, with us, custody. 


1 Ayyehos. Why an angel should here become some particular 
angel is destitute of authority. Had some angel been named 
in the context, there might haye been some reason for the de- 


| finite article. 


m Jia, through the night, or under cover of the night. 
More seems to be indicated than the escape by night—rather 
by means of the night—eEayayow те evrovs eure, bringing 
them out, said. 

п JIopsvead'e, —avaD'evres—go, and, standing in the Temple, 


speak. This form abounds in Luke's style. 


34 


ACTS OF THE APOSTLES. 


CHAP. V. 





KING JAMES’ VERSION. 


temple to the people all the 
words of this life. 

21 And when they heard that, 
they entered into the temple 
early in the morning, and taught. 
But the high priest came, and 
they that were with him, and 
called the council together, and 
all the senate of the children of 
Israel, and sent to the prison to 
have them brought. 

92 But when the officers came, 
and found them not in the prison, 
they returned, and told, 

23 Saying, The prison truly 
found we shut with all safety, | 
and the keepers standing with- 
out before the doors: but when 
we had opened, we found no 
man within. 

24 Now when the high priest, 
and the captain of the temple, | 
and the chief priests heard these 
things, they doubted of them 
whereunto this would grow. 

25 Then came one and told 
them, saying, Behold, the men 
whom ye put in prison are stand- 
ing in the temple, and teaching 
the people. 

26 Then went the captain with | 
the officers, and brought them | 
without violence : for they feared | 
the people, lest they should have | 
been stoned. 








AUS , 
| теб дє anmnyyelAar, 
| ^ ^ ГА © 
| OTi TO pev Óeauorypiov evpopev 


GREEK TEXT. 
^ ie, ^ ^ Л ^ и As ey. 
то LEep@ то со парта та prora 
^ ^ / D» , 
Ths Cons TavTns. A kovo av- 


^ > ^ е » 
res 06 ela jA8ov ото тоу ордро» | 


* ` [4 ^ ^ Ios 
ceis TO ієроу, Kal єд:даскор. 
, \ ` 
Tapayevopevos бе 0 apyxiepeus 
^ e ^ , ^ у 
Kal Ol gUV адтф, TUVEKAAET AY 
\ и ^ ^ 
TO OUVEOpLOY каї паса THY ує- 
, ^ e^ > AS 
povaiav TOV viQy LopandA, Kai 
3 ГА ` д 
атєстєЛар eig TO ÕETHOTNPLOV, 
> 67 > z 22 e Avice и 
ах@ураи avrovs. ot дє 0трє- 
: 3 
TUL TUPHYEVOMEVOL OVX ebpov av- 
` > ^ ~ э и 
TOUS ev TH QvAaky: атастреуал- 
, 
23 Méyorres, 


, 3 , 
 KekAeuguévov ev taon aa QaAeía, 
| ` , » e ^ 
кой Tous QvAakas бо éorGras 

N ^ ^ > ГД \ 
тро тфу бор@и" avotéavres де, 


ёсо ovdeva єброшєи. ** “Qs д6 


| xy ` / A DÀ 
NKOVOQAV TOUS Aoyous TOUTOUS O 


тє lepevs kal 6 отраттудѕ TOU 
{роб kai oi архиерей, диутороои 
тєрї avTOv, ті àv 'yévovro тобто. 
2 Trapayevopevos дє ти amy yet- 
Aev aùrois A€yov, “Ore ідо? oi 
avopes ods ¿herbe év TH фоЛакӣ, 
єісі» €v TQ iepQ EaT@TES kal ді- 
dackovtes tov Ладу. * Tore 
areAOav ó страттуоѕ оду Tois 
UITNPET ELS, NYMYEV aUTOUS, OÙ HETO 
Bias, ефоВобьто yap Tov Лао», 
iva u) AOacOdcw. ” ауауди- 





REVISED /ERSION. 


people, all the words of this 
life. 

And when they heard that, 
they entered into the temple 
early inthe morning, and were 
teaching. But the High Priest 
came, and those that were with 
him, and called the council 
together, and all the senate of 
the children of Israel, and 
sent into the prison to have 
them brought. 

But when the officers came 
and found them not in the 
prison, they returned and re- 
ported, saying: The prison in- 
deed we found »shut with all 
rsecurity, and the guards, 
standing before the entrances ; 
but on opening, we found not 
one within. Now when the 
High Priest, and the Captain 
of the temple, and the chief 
Priests, heard these words, 
they were in perplexity about 


‘them, what this might come to 
be. But "опе came aud report- : 


ed, saying, Behold, those whom 
you placed in the prison are 
standing in the temple and 
teaching the people. Then, 
the Captain went, with the of- 
ficers, and brought them with- 
out force (for they feared the 
people), that they ‘might not 
be stoned. 








bo 
e 


rm 


4 


bo 
[2 


nm 


6 


о Уло vov og9gov. Literally, under the dawn of day. Оо- 
eos occurs but three times in the N. Test, and always 
represented by “early in the morning.” Its use amongst the 
Greeks was equivalent to our “dawn of day,” usually called 
“the break of day.” 


P Kexdecowevoyv, being the acc. sing. neut. perfect pass., indi- 
cates in all аофайее, security, or firmness of defense, im- 
pregnable. ‘Ore, in this verse, is a pleonasm, because reciting 
the words of others. This is not unusual with Luke. And 
the guards standing (rather, being perfect participle, it is 
tantamount to our having been placed). E&w, outside, is 
omitted by Gb., Sch., Ln. and ТЁ Tv рос, the entrances 
—doors, too specific. 





a Now ws, as the High Priest &e.— These words, tovs Aoyovs 
tovrovs. 2илоооъ», imp. were being perplexed = in perplexi- 
ty; nesot вито», about them—* to what this might amount.” 

r de, but, in this perplexity; tes, à certain one; maga- 
yevouevos, having come (aor. part.); reported, aznyyyecher, 
‘Ox, pleonastically used; ovs eode, those whom you placed 
in zy pvdaxn, the prison; éorwres, perf. part., having taken a 
stand = ате standing ; zat dWaoxortes tov дор, and teaching 
the people. 

* The English translation, as well observed by Prof. 
Hack., here assumes an impossible connection, as, after verbs 
of fearing, ur, иплоз and the like do follow, but never 


iva ш. 


ACTS OF THE APOSTLES. CHAP. V. 





KING JAMES’ VERSION. 


27 And when they had brought 
them, they set them before the 
council : and thehigh priest asked 
them, 

28 Saying, Did not we straitly 
command you, that ye should 
not teach in this name? and 
behold, ye have filled Jerusalem 
with your doctrine, and intend 
to bring this man's blood upon 
us. 

29 Then Peter and the other 
apostles answered and said, We 
ought to obey God rather than 
men. 

30 The God of our fathers 
raised up Jesus, whom ye slew 
and hanged on a tree : 

31 Him hath God exalted with 
his right hand to be a Prince aud | 


GREEK TEXT. 


\ > ` y 3 ^ 
Tes д6 aUTOUS €oTQyOAV EV TQ OV- 
f^ Z > ^ 
vedpia* Kal ETNPOTNTEV avrovs 
e э \ 28 , Où 
O apxLepevs, Aéyov, Ov Ta- 
^ ^ 
payyedia TapnyyeiAaper Div a) 
, ^ , , 
д:даскє ёті TH дрораті TOUTO ; 
t t 
Nu ` Z ` e 
кой 1800 пєтАтрокатє Tyv Le- 
^ ^ ^ ^ ^ 
povaaAjp. THs д:даҳтѕ ouv, kat 
£ э ^ эрэ m 
ВооАєсдє éma«ymyeiv Еф’ "uas 
M © ^ Z , 
TO aipa Tov avOpwmov тоотоо. 
^ , ` 
29 °Атокр:бєіѕ де ó LHerpos каї 
, 5 ^ 
ol amooroAo eizov, Пєдарҳєі 
^ ^ ^ ^ > , 
del Оеф pardov т avOporors. 
^ , ^ 
3) © Geos TOV marépov Tiv 
LI ^ ^ ^ 
jyeupev устоди ov vpeis texet- 
, , 
pioacbe kpep&aavres ёті Evdov: 
р ^ = M ^ 
31 тобтои ó Өєоѕ apynyov каї 
сотӯра pose TH eé avroð, 
^ ^, ^? M 
Sodvar peravoray TS ` Горолћ кої 





REVISED VERSION. 


And thaving led them away, 27 
they placed them in the 
council: and the High Priest 
asked them;—Did we not 
strictly command you not to 
teach ‘upon this name? and, 
behold, you have filled up 
Jerusalem with your doctrine, 
and are intending to bring the 
blood of this man upon us. 

But Peter and the Apostles 
answering, said, We ought to 
obey God rather than men. 
The God of our fathers has rais- 
ed up Jesus, whom you slew, 
having hanged him on a tree. 
This person has God exalted 
to his right hand, a "Prince and 
a Saviour, "to grant repentance 


28 


30 





a Saviour, for to give repentance | 
to Israel, and forgiveness of sins. 


эу е ^ 
aeg apapTiov. 


?? kal ets to Israel, and forgiveness of 








t Ayayovtes, having led them away, i. е. from the Temple ; 
готтор, they caused them to stand, they placed them. 


u See v. 17. ch. 4.—This strict charge, on the part of the 
council, shows how much they dreaded the name of Jesus 
Christ. To speak upon it, ог to speak by it, was to them 
“terrible as an army with banners."— They, therefore, pro- 
hibited a word upon that subject—from this view of the whole 
case, or premises, we concur with those who prefer upon, to in 
or by. Besides exe com. ver. is rendered some 150 times by 
upon. 

* This verse is grammatically and logically in apposition. 
Iraovv tovtov, Agznyov, Хотџоа,— оооу under the regimen 
of nyecoer, and tovtov Agzryov Xorro« under that of dywze, 
and in apposition with Zjoovy, as we must regard it. We 
then render it—* This Prince and Saviour God has exalted to 
his right hand to grant reformation,” or * the benefit of reform- 
ation to Israel, even the remission of sins.” Remission of sins 
is always, and in all cases, an act of Sovereignty, of pure 
grace. Hence it is not, in any case, ex merito, based upon any 
thought, volition, word, or deed of any sinner in the universe. 
Grace and merit are as incompatible as light and darkness, 
as good and evil. If of grace, it cannot be of works, of any 
work. If of works, or of any work, it cannot be of grace. 
Otherwise, grace and work cease to be of any difference. It is 
an act of grace, and all grace is sovereign. There is not, nor can 
there be, any grace that is not an act of absolute sovereignty. 
So the oracles of God, and so the oracles of man, of enlightened 
and cultivated reason, have always decided. This view of the 





subject is not, at the bar of right reason, incompatible with 
making or propounding faith, repentance, baptism, or prayer, 
as means of receiving pardon. The beggar cannot think that 
the extending of his arm, or hand, to receive alms, annihilates 
the nature of alms, or converts the receiving of them into a 
work of merit. No more can common sense, unperverted by 
false views, imagine that pardon, based on any principle of 
faith, repentance, prayer, or baptism &c., annihilates the 
nature, or entrenches upon the character, of grace, even if 
crowded with the absurd prefixes of free, sovereign, and 
special; not one of which is found in Holy Writ. 

By a special reference to Acts 11 : 18; Luke 1: 74; Acts 
14:3; Rom. 15:5; Eph. 3:16; 2 Tim. 2: 18; Rey. 3:21 
&c., com. ver., it will appear that дедодах is occasionally rep- 
resented in Luke, Paul and John, by the words grant, bestow, 
and to give, give gratuitously, &c. 

De Wette understands giving or granting repentance, in the 
sense of giving time or space for it. This may, in some cases, 
be equivalent to granting it, but to confine it to this view 
would stultify, or annihilate it, as properly a gift. 


w “То grant repentance.” This indicates the benefit of 
repentance—the forgiveness of sins. Legally we do not grant 
to the lawless and disobedient, any benefit to repentance, God 
mercifully grants repentance, pardon and acceptance. Hence 
promises the most precious are annexed to faith and repent- 
ance. In Hebrew style, God grants repentance to life, by 
granting pardon and acceptance, through the sacrifice of the 
Lord Jesus, received by faith. 


36 





KING JAMES’ VERSION. 


32 And we are his witnesses 
of these things; aud so is also 
the Holy Ghost, whom God hath 
given to them that obey him. 

33 When they heard chat, they 
were cut 10 the heart, and took 
counsel to slay them. 

34 Then stood there up one 
in the council, a Pharisee, named 
Gamaliel, a doctor of the law, 
had in reputation among all the 
people, and commanded to put 
the apostles forth a little space ; 

35 And said unto them, Үе |› 
men of Israel, take heed to your- 
selves what ye intend to do as 


GREEK TEXT. 
^ ^ ^ e , 
ETHEV AVTOD u&prvpes TOV рума- 
/ ^ ^ ^ 
rov TovrOv, каї то Шуєбра de 
С 7 a = e ^ ^ 
TO Ауор, о €dwKev 0 Өєоѕ rots 

TEelOapxyovow avrQ. 

33 aie A > * , 
" Ov ðe акоосаутєѕ дієтрі- 
` > и > ^ 
ovTo, Kat єВооћєроуто aveAÀetv 

> , = ` , 
«orovs. 3 avacras дє Tus ev TO 
ouved pig upioaios, 0 ovopare. Га- 
нала), пород:даскаћоѕ Timos 
парт: TO Хаф; ёкєЛєосєу eo 
Bpaxd ти TOUS &moa róXovs пой) 
са, 9 ele T€ mpüs adrovs, 
"Avdpes Lopanhira, Tpooexere 


eavrois emt Tos avd porrors TOU- 


ACTS OF THE APOSTLES. CHAP. V. 


REVISED VERSION. 


sins. And we are his wit- 
nesses of these things; and 
so is also the *Holy Spirit, 
whom God has given to those 
who obey him. »Now those 
hearing, were exasperated, 
and they were making up 
their mind to slay them. 
But a certain one, arising in 
the Sanhedrim, a Pharisee, 
Gamaliel by name, a teacher 
of law, *honored by all the 
people, commanded to put 
the Apostles out, for a little 
while, and said to them, 
“Israelites take heed to your- 
selves, what you execute 


32 


33 


35 


touching these men ; 

36 For before these days rose 
up Theudas, boasting himself to 
be somebody ; to wot a num- 
ber of men, about four hundred, 





Tous ті péAAere 7 mpácaev. 
yàp roUrGv TV ‚ мер» брботт 
OevÓas, Aéyov elvai Tiwa éavróv, 
e и > b > ^ 

e vpoaekoAA05 apiÜuos avOpav 


x тро upon these men. For be- 36 
fore these days Theudas arose, 
declaring himself to be some- 
body, to whom a number of 


men, about four hundred, tat- 








DS ^ > и. 

joined themselves: who таз | 206 rerpakooicov: 0$ avypéðn, | tached themselves; who was 
Aovyar ueravorav, 1. е.— the grace or disposition to exercise | stood in the sense of to Xill, but to put them aside is more 

it.” Compare 2:16; 18:27, John 16;7,8. Hackett, De | literal, and therefore to be preferred. 


Wette, and others give this doctrinal view of it. When the 
Lord grants health or wealth &c., does he only grant the dis- 
posilion to acquire it? He grants the blessing at once; but it 
may be through means. But to Judas, he gave not repentance 
—though he did repent. But God gave no benefit to his repent- 
Does not the phrase, or formula, indicate, that he 
Per- 


ance. 
gave them the avails or benefit of it?—namely pardon. 
haps it is safer to say he gives both. 

х Kae то nvevua de то Aytov.—.4e is, in this case, exegetical 
as is evident from its position between zvevna and Ио», 
the Spirit, viz. the Holy one which God has given to them 
that obey him; 6 (neuter), which, eðwxev (aorist), God gave 
to those, wewagzovow аът. This preserves the idiom. 
now those hearing ; 


у Oi de azovoartes, g; диеглогорто (lit- 
erally), were being sawn through. 


This expression, in this 
passive form, indicated not what they were doing, nor feeling, 
but the death blows the Apostles were inflicting on them as 
opposers of the truth. 

EBovievorro, and they were making up their minds. It 
seems to have been the object of this historian to express 
not what was done, but what was being done. There was 
much time occupied by these events, and much continuity in 
all their affairs. The continuative force of the Greek imp. is 
beautifully exhibited in this narrative, all of which is entirely 
lost in the com. ver. 

Avedew avrove, to put them aside. The Greek and English 
are idiomatically the same here. In both the phrase is under- 





x This gives the genuine meaning of tutos. 


a Avdoes Toganhırar Israelites, is more forcible, as well as 
more in our usage, than men of Israel.—They stand in appo- 
sition. In such cases the common yields to the special and 
not the special to the common. Hence not men, nor men of 
Israel, but Israelites. 

“Men of Israel” is more literal than Israelites; so is 
“men, brethren, and fathers,’ than “brethren and fathers,” 
as we give it. This is measurably a matter of taste, and also 
of grammar.—Grammatically they stand in apposition, and 
not in regimen. Мап, іп our vernacular, is absorbed in all 
nationalities; because Virginians are men of Virginia, men 
of Israel are also Israelites. Being in one case in the original, 
we should, as far as idiom permits, place them in one case in 
our version. But the title Israelites is equal to men of Israel, 
and more in harmony with the spirit and feeling of the orator, 
especially when animated. 

^ Tlgacosw ext, to execute upon; more familiarly and 
literally expressed by to do upon them. But to do officially, 
in legal usage, is to execute. 

с But if zeooxdww be preferred, as the true reading, of 
which, to me, the evidence is not satisfactory; then it would 
indicate only an inclination to him rather than an adhesion. 
There being nothing of real consequence in the matter, in 
either view of it, we are disposed to leave it sub judice. 


ACTS OF THE APOSTLES. CHAP. V. 





KING JAMES’ VERSION. 


slain; and all, as many as obey- 
ed him, were scattered, and 
brought to nought. 


37 After this man rose up Ju-|> 


das of Galilee, in the days of the 
taxing, and drew away much 
people after him: he also perish- 
ed; and all, even as many as 
obeyed him, were dispersed. 

38 And now I say unto you, 
Refrain from these men, and let 
them alone: for if this counsel 
or this work be of men, it will 
come to nought: 

39 But if it be of God, ye 
cannot overthrow it; lest haply 
ye be found even to fight against 
God. 

40 And to him they agreed: 
and when they had called the 
apostles, and beaten them, they 
commanded that they should not 
speak in the name of Jesus, and 
let them go. 

41 And they departed from 
the presence of the council, re- 
joicing that they were counted 
worthy to suffer shame for his 


name. 

42 And daily in the temple, 
and in every house, they ceased 
not to teach and preach Jesus 
Christ. 








GREEK TEXT. 


` у e > ГА S Xe 
каї TAVTES OTOL ereiÜovro AUTO, 
ГА , 
dueAvOnoav кой éyévovro eis où- 
, ` ^ / 
дё. * pera mobrov avéory 
, ^ ^ , 
JovOas о Гаћ:Лоїое, év rais ué- 
^ 3 ^ Ё. 
pets Tis атоурафтѕ kal aré- 
` е ` ^ 
TTNTE Ладу ikavov дтісо avTod: 
"^ , ГА 
какєѓџоѕ am@AeTO, каї тарутєѕ 
a 3 , > ^ 
ogo. єтєібоџто avrQ O.eakopmia- 
M ^ 
0ncav. | ? каї та viv Муф 
€ су э , ` ^ и 
Оши, атостуте ато TOV &VÜpo- 
/ 37 А 
тор, TOVTOV, Kal єасатє GUTOUS* 
Оті cay 1 e dvOparev 1] 7 BovAr) 
абту ў TO began тобто, катаЛу- 
Onoerau: * el де ёк Oeod оти, 
> , ^ NAN £ 
ov доуас дє KaTadvoat ауто, uN- 
L4 ^ 
vore kal Geopayor  evpeOrre. 
ЕД , ` > ^ ^ 
-Emeia0goav дє aùr’ koi 
, ` , 
проскаћєсашєуог TOUS атосто- 
ГА / ` 
Aovs, deipavres паруууеЛаю ит 
SEA mS «x 
AaAetv єтї TH оторати тоб In- 
^ < 5 / э , «b vy 
сод, kai атєЛосау avrovs. * Oi 
\ 5 € 
uev оди éÉmopevovro yaipovres 
^ и ^ , 
ато просфпои Tov guveOpiov, 
e ` ^ , > ^ 
OTL UTEP TOU OvOLATOS ауто? ка- 
2 
TEwInTaY атлас Oiva is 
сах те прерау ev TO iepQ kal 
кат оѓкоу ovK €ravovTo бидавткоу- 
s > , > ^ 
Tes каї evayyeACopevor ' IDaotv 
hi > + 
тоу Христо. 


Ta- 





REVISED VERSION. 


slain; and all, as many as 
obeyed him, were scattered 
and brought to nothing. 
After this man,*Judas the 
Galilean rose up, in the days 
of the enrollment, and drew 
away sufficient people after 
him: and he utterly destroyed 
himself; and all, as many 
as were obedient to him, 
were dispersed. And now I 
say to you, **Withdraw from 
these men and let them alone ; 
for if this purpose, or this 
work be of men, it will be de- 
stroyed; butifitbeof God, you 
are not 'able to destroy it, and 
Zlest, perhaps, you be found 
to fight against God. And they 
were persuaded by him; and 
having called the Apostles, 
and ^»^scourged them, they 
commanded that they should 
not speak "upon the name of 
Jesus, and released them. So 
they departed from the pre- 
sence of the council, rejoicing 
that they were esteemed wor- 
thy to be dishonored for‘ his 
name. And they did not 
cease teaching every day, in 
the temple, and in every house, 


and proclaiming Jesus the 
Christ. 


37 


37 


40 





4 Judas the Galilean rose up in the days of the enroll- 
ment, A«oz szavov. I think that :avov should be taken in its 
primitive sense; sufficient, or enough, Лаог zroÀlot, is many 
people. He drew away sufficient people after him—vxazewos, 
by crasis, for zac ezetros, and he алодғто, aor. mid. utterly 
destroyed. himself, and all, as many as persuaded themselves 
to him глейФорто (aor. mid.) avro (dat.) were dispersed, is 
here in the passive form of dceozog. I think the mid. and 
pass. forms used by this historian should be preserved. 


e Others have it, “In the days of the registration” —haying 
reference to the levying of the tax, ev tats yuegars az0y90g75, 
Boothroyd, Wakefield, Hackett, Penn. 

ee We presume the dual та v. 38 refers to these two directions 
--* Refrain from these men. Let them alone,” equal to “I say 
these two things to you "—* withdraw from these men," and 
“let them alone.” Kadadudyoerac, future ind. pass. of хота- 


Avo, to loosen down. “It will be dissolved or destroyed; 
or “It will come to nothing,” is too far from the passive 
form, and withal a little too strong in its signification. It is 
rendered destroy and dissolve in the com. уег., but in this 
place only “come to nought.” 


f Ov дбьраоде zatahvoat, you are not able to destroy it. 
This enables us to retain the infinitive form of zez«Avo. 


= The transposition of “lest perhaps" is sanctioned by 
De Wette and others. It is, however, a matter of taste. 

h Literally, “having scourged them.” Equivalent in our 
English idiom, to “kad scourged them,” which is more usual. 
„Двое, excorio. 

i Avrov is repudiated from the text by the best Manu- 
scripts. Gb., Sch., Ln., Tf. 

i The difference between preaching and teaching Jesus 


38 


ACTS OF THE APOSTLES. CHAP. VI. 





KING JAMES’ VERSION. 


CHAP. VI. 


Ахр in those days, when the 
number of the disciples was 
multiplied, there arose a mur- 
muring of the Grecians against 
the Hebrews, because their wi- 
dows were neglected in the daily 
ministration. 

2 Then the twelve called the 





GREEK TEXT. 
CHAP. 

"EN 06 rais ńpépais тафти 
mÀ9Ü0vvóvrov TOV надуть, eye- 
vero yoyyvaps TOV Erve- 
cTÓV Tpüs TOUS -EBpaíovs, ore 
mrapcÜcopoUvro €v т) баком 
TH кабуиерит ai хра ату. 
? троскаћєсацєро: дё oi бобека 


REVISED VERSION. 


VI. CHAP. VI. 


‘Now, in those days, the 1 
number of the disciples be- 
ing ‘multiplied, a murmuring 
of the ™Hellenists against the 
"Hebrews occurred, because 
their own widows were *neg- 
lected in the daily »ministra- 
tion. Then the Twelve, having 2 











Christ, is very distinctly specified in this passage—It, in fact, 
pervades the narratives of the propagation of Christianity. 
The zrov5 is but a herald, and his work is to herald, to an- 
nounce, proclaim, or preach: but the dcdaoxzadhos, from 0:0«0zc, 
teaches. He simply addresses the understanding didactically. 
He may explain, or expound, or interpret a doctrine, or eyen 
a fact, or an event. But here his work ceases. But the 
preacher proclaims a person, or facts, or events, of public im- 
portance, and may herald his advent, and announce his mission. 
The Apostolic preaching had Jesus for its subject, and the 
Apostolic teaching had Christ for its subject. ‘They preached 
Jesus as the Christ, and they taught Christ as the most grand 
and Divine official in the universe. 


k Je is here merely continuative and connective, not re- 
sumptive nor adversative. Hither and, or now may, in this 
position, represent its full force. Now, in the beginning of a 
paragraph, is generally preferred, but, where intimate connec- 
tion is indicated, and, for the most part, is to be preferred. 
Such is the case before us, in one point of view, but in an- 
other it may be regarded as the opening of a new scene, not 
logically related to the facts stated in the preceding narrative, 
and, therefore, we prefer now. 


| Dndvvovrar. IDndvva, found twelve times in N. T., is, 
with one exception, always translated by the word multiply, 
as more expressive of its import than our word increase. 
With only two exceptions, z4z9'os occurring thirty-two times 
in our com. ver. is rendered multitude. And what is the fact 
here? In a few days the disciples increased from 120 to 3120, 
in a few days more, to 5000. Acts 4: 4, and 21: 20. "There 
were “many myriads of the Jews” that believed. 


m Not Greeks, ‘Ednves,—Hellenists. The “ Greek Jews 


against the Hebrew Jews.” 


^ Moos tovs "EBouiovs, against the Hebrews. While лооѕ 
occurs some 750 times in the N. T., and is commonly ren- 
dered to, and unto, it is occasionally, necessarily rendered 
against, as well as among, because in appearing in certain 


attitudes, and in certain crises, or places, we appear for, or | 


against certain purposes, persons, or undertakings. Jesus 
once spoke a parable—zrgos rovs yeweyous—in reference to 





certain husbandmen, and to their proper representatives, but 
in most English versions it is rendered “against them.” See 
eng Acts 6:1; 9:5; Mark 12:12. He spoke a parable 

“against them," com. ver., yet he spoke it to them. “Dash 
thy foot against a stone,” лооѕ Лидо», Luke 4:11. * Murmured 
against his disciples,’ Luke 5:30. “Kick against the goads,” 
700$ zevtea, Acts 9:5. 


° Ox nægeJewgovvto. Literally, looked at askance, implied- 
ly with some degree of neglect. Widows were not universally 
neglected, but avræv, of themselves, i. e. their own widows. 
Tagadeagovrvro, used to be “less regarded." This view is 
intimated in the radical conception of the verb zagatemosa— 
*to look at things side by side," hence comparatively to 
See Xen. Memorabilia 4, 87. Dem. 1414, 22. Dio- 
In the N.T. this is an ала 


regard less. 
dorus Sic. Sect. 20, p. 218. 
Asyomevor. 


administration in this 
Cranmer, distribution ; 
de- 


P Ev тр Ovaxovig. Some prefer 
place. JMinistration, Dodd., Tyndal ; 
Thompson, ministration or administration. 
notes all voluntary ministrations, from the humblest to the 
most august, from that of a church deacon to that of an 
apostle, even to that of the Lord Jesus Christ. Roman 
magistrates, the apostles, and the Lord himself are, in the 
№. T., represented under the word дгахорог, “ministers of 
God.” Sister Phoebe was a dcaxovos, a deaconess (com. gen.), 
or servant of the Church of Cenchrea, Rom. 16: 1. By the 
same apostle and in the same epistle ch. 15 : 8, Jesus Christ 
is called a dcaxovos, a deacon or “minister of the circum- 
cision.” 

We have our ministers of state, ordinary and extraordinary. 
So has God. He made his Son, his angels, his prophets, 
priests, and kings, his dzaxovoz, his deacons in the drama of 
Creation, Providence, moral government, and redemption. 


амо 


It is of Rome, and her descendants, and especially of the 
Greeks, and not of Jesus Christ, to name one class of ecclesi- 
astics deacons, to the exclusion of all others. It should also 
be noted of dcaxovos and dovios, that деахозиа and dovderas 
are never convertible terms. The same person may, indeed, 
be a dovdos and а Ó«axoros, but the relation, or attitude, is not 
thereby changed. 


ACTS OF THE APOSTLES. 


CHAP. 


VI. 


39 





KING JAMES’ VERSION. 


multitude of the disciples unto 
them, and said, It is not reason 
that we should leave the word 
of God, and serve tables. 

3 Wherefore, brethren, look 
ye out among you seven men of 
honest report, full of the Holy 
Ghost and wisdom, whom we 
may appoint over this business. 

4 But we will give ourselves 
continually to prayer, and to the 
ministry of the word. 

5 And the saying pleased the 
whole multitude: and they chose 
Stephen, a man full of faith and 
of the Holy Ghost, and Philip, 
and Prochorus, and Nicanor, and 
Timon, and Parmenas, and Ni- 
colas a proselyte of Antioch, 

6 Whom they set before the 
apostles: and when they had 
prayed, they laid their hands on 
them. 





3 Toooxuheoauervoe (lst aor. part. mid. of mgoooxaleouat, 


adyoco), having called. 





GREEK TEXT. 
то "TÀ5Üos тор pabynTar, eimov, 
Ovk арєстоу éaTw трах, kara- 
Лейрартах Tov Aóyov Tov Oeod, 
Ouakovelvy _TpameCais. $ ётіскєЄ 
ао бе оду, адеЛфо?, dvüpas её 
бифь paprupovpévovs тта, why- 
pes Пуебиатоя `Ауоь kal oo- 
plas, os Karactnoopey emt Tis 
Xpelas Tavrns nueis де TH 
прооеих кої ТИ. баком. TOU 
Aóyov проокартераореу. E Kai 
ресе» 0 Aoyos évomtov парто 
тод mAwÜovs кой еЁеЛеЁарто 
Lrépavov, avdpa TAnpy птістєоѕ 
kai Пуєоџатоѕ “Aytov, koi Di- 
Мттоу, kai Прохорор коў Nu- 
карора, каї Tipwva kai Tappe- 
vav, кой Мколаор mpoondvroyv 
’Артохеа, 9 ods eotncay €vó- 
плох TOV апостол. Kal mpoc- 
evEapevor éméÜnkav avtois Tas 





REVISED VERSION. 


walled the multitude of the 
disciples to them, said: "Re- 
linquishing the word of God to 
serve tables is not pleasing to 
us. Wherefore, brethren, look 
out among you seven men ‘of 
attested character, full of the 
Holy ‘Spirit and of wisdom, 
whom we may appoint over this 
"business; but we will give our- 
selves ‘wholly to prayer, and to 
the ministry of the word. And 
the speech was pleasing in the 
mind of all the people; and 
they chose Stephen, a man full 
of faith and of the Holy ‘Spirit, 
and Philip, and Prochorus, and 
Nicanor, and Timon, and Par- 
menas, and Nicholas, a prose- 
lyte of Antioch: whom they 
presented before the Apostles ; 


and, “praying, they "laid their 


important to their office, and, therefore, in all similar cases, 
should still be made an indispensable prerequisite. 


t 


me 


r Text—Relinquishing the word of God to serve tables is 
not pleasing to us, is in strict conformity to the Greek con- 
struction of the text as we judge, and better comports with 
the occasion and the feelings of the Apostles than any version 
of it we haye seen, and has this preéminence that it im- 
pinges not in the least upon the grammatical construction 
and import of every word in the text. It is true it might be 
more literally read, Having relinquished the word of God, &e. 
But this evaporates the spirit of the response, and in the con- 
struction of the Ist aorist participle is not absolutely de- 
manded. : 


* Magrvgovusvovs, attested character, “good fame,” Wic- 
lif; “good testimony,” Murd.; “of reputation," Thompson. 

t noses xvevwaros. Literally, “ full of Holy Spirit," though 
there is no article in the original, yet we prefer to retain the usual 
form, “The Holy Spirit.” It may be questionable, indeed, whether 
such a possession of the Holy Spirit as was given to the apostles, and 
by which they were enabled to work miracles, ete., was a special pre- 
requisite, in the case of these seven, more than in other members of 
the church. That they were to possess the influence and personal 
abiding of the Spirit of God; such a possession of the Holy Spirit 
manifested in such demonstrations of its sanctifying power, as to 
qualify them for a faithful discharge of their special duties, was all 








u Exe tys gostas tavens, over this business, over this ne- 
cessity. The latter is more in accordance with scriptural 
It was, however, an employment, and they were to 


It was a necessary employment, 
7 


usage. 
make it a calling, a business. 
and being an employment it interfered with the Apostles 
proper business; and viewed in this contextual light it falls 
under the character of a business, and is a work as much as 
was the special work lying upon the Apostles. 


у Пооохаотғоғо, generally rendered by continue. It im- 
plies earnestness, urgency, a continued steadfastness, “instant 
in prayer.” То persevere with strength, Crilica Sacra. 

* ToooevEauevos exednuav avtors tas gergas. This specially 
refers to the Apostles, while praying for these seven deacons 
elect, they placing their hands upon them solemnly set them 
apart to the work to which they had previously been elected 
by this great congregation. In pursuance of this solemnity, 
and the undivided attention of the Apostles to the preaching 
of the gospel, we are informed that the word of the Lord 
ņvčave (increased) in its influence and power, insomuch that 
even of the priests a great multitude became obedient to the 
faith. 

ww “They laid their hands upon them.”—This Apostolic 
usage, in appointing to office, was indicative of the devotion 


40 


ACTS OF THE APOSTLES. CHAP. VI. 





KING JAMES’ VERSION. 


7 And the word of God in- 
creased; and the number of the 
disciples multiplied in Jerusalem 
greatly; and a great company 
ofthe priests were obedient to 
the faith. 

8 And Stephen, full of faith 
and power, did great wonders 
and miracles among the people. 

9 'Then there arose certain of 
the synagogue, which is called 
the synagogue of the Libertines, 
and Cyrenians, and Alexandrians, 
and of them of Cilicia, and of 
Asia, disputing with Stephen. 

10 And they were not able to 
resist the wisdom and the spirit 





GREEK TEXT. 


^ , ^ ^ 
Хе раз. ^" kai 0 Aóyos Tod Өєоў 
zy N M9 А EL i ^ 
nveéave, kal erAnOvvero ó арх 
^ ^ е ^ 
Tov padntav ev Llepovaadnu 
/ , EA ^ 
сфодра, modvs тє OxAÀos тоу 
е е , ^ 
Lepéov ÚTKOVOV TH ría Tet. 
M 
$ УГЕФАМОХ 86 wAnpns 
, 
migTews каї Ovvapews єтоіє: TÉ- 
^ ^ ^ 
рата каї onueia peyara ev TQ 
^ Ў: ^ 
Aag. ? ареатуоал дє rwes r&v 
єк TIS cwvvayoy)s THS Aeyouérns 
ABepriver, kai Kupnvatoy каї 
и ^ NM 
’ AAe£avópéov, kal r&v ато Ка 
kias kai Aias, avGroUvres TO 
NT и 10 ` Ы + > 
ХУтефаро` ^U" kai ovk toxvoy av- 


^ ^ , ^ €x. [4 
TLOTHVAL T) copia ко то 7урє0- 
11 





REVISED VERSION. 
hands upon them. And the 7 
word of God *was increas- 
ing, and the number of the 
disciples in Jerusalem was be- 
ing greatly multiplied, and a 
"great crowd of the priests 
*was becoming submissive to 
“the faith. And Stephen, full 8 
of faith and power, did great 
wonders and miracles among 
the people. 

“Then there arose certain of 9 
the Synagogue—of that com- 
posed of the freedmen—Cy- 
renians and Alexandrians, and 
of those from Cilicia, and of 
Asia, putting questions to Ste- 
phen; and they were not able 
to resist the wisdom and the 


10 


by which he spake. pare © еЛаЛеи. 


11 Then they suborned men, 





of the person to God—and to some specific service—also 
accompanied with prayer, indicating that, as the hands were 
laid upon him, God would impart to him the grace and the 
spirit of that ofice. Еледухор avrots tas getgas. 

x TIvEave, imperfect active, was increasing. This imperfect 
form of the verb happily illustrates a continued progressing 
influence upon the community, which our indefinite past tense 
does not express. 

у Iolvs те 01405. This is а bold representation of a great 
crowd of the priests, and intimates a great excitement, a 
tumult, an uproar. 

z J'razovo indicates a submissive hearing, especially in New 
Testament usage, but with a dative in the imperfect it means 
were becoming submissive, and clearly indicates the progress 
of the reformation of the priests. 

zz ©The faith"—here indicative of the Evangelical system. 
Tn moter. 

« Then there arose certain persons of the Synagogue that is 
called Libertines, and Cyrenians, and Alexandrians, and of 
those from Cilicia and Asia, disputing with Stephen, and they 
were not able to resist the wisdom and the spirit by which he 
spoke. This is an awkward sentence grammatically contem- 
plated, yet of easy interpretation. In his mind, he is about 
to say, “certain of the Libertines” (tov Аи гота»), of the 
Freedmen, but in the act of writing this, he throws in as 
explanatory (sx tys оърауоут Ths heyouerns) out of the Syna- 
gogue, that being called (ле Libertines. Still the sense is 
clear:—Then certain of the Synagogue, that being composed 
of freedmen, туз Aeyouerns (part. pr. pass. of Лғуо), to lay, 
to arrange together, or, as we say of a discourse, lo compose. 
The participle is also in the Gen. Putling questions to 


э, y э 
Лоу avdpas Aéyovras, "Оти akn- 





ГА е ^ 
TOTE утєВо- 





"spirit by which he spoke. 
And they ‘privately procured 11 





Stephen is both better grammar and sense than disputing 
with Stephen, and is in harmony with the most radical mean- 
See Critica 
Sacra on this passage under ov$y;rew, оъбуте, non solum 
significatum altero de re aliqua disquirere, Acts 6 : 9, and 
9:29. Sed etiam rei alicujus novitate perculsum alterum 
interpellare, Mark 1 : 27, and 9 : 16. 

Argeotwar, denotes a class of Freedmen, both Cyrenians 
and Alexandrians. Crities have much debated this name: 
each with seeming probability, but without much assurance.— 
These F'reedmen, if we so call them, being Jews, had their 
own language at Jerusalem. ad these three been distinct 
classes, regular usage would have called for те», before each 
of them. Pierce contends that they were inhabitants of a 
city, or district of Lybia, called Libertina. Quite probable, 
(Boothroyd), could we find such a place. 


v Q slale This being the dative of the cause, or instru- 
ment, or we must assign this defense to the immediate inspira- 
tion of the Holy Spirit. Hence the impregnability of his 


defense. 


ing of ovgntew, mutuo quero, alterior discepto. 


с Yreßalov, they suborned. We have been at considerable 
pains in tracing, in Greek literature, sacred and profane, the 
current acceptation of izofald@ to save these Jewish infidels 
from the imputation of bribery and murder. But it has been 
a fruitless effort. Yrofallw is to suborn, to hire or employ 
men to falsify, to swear a man’s life away for a paltry reward. 
Subjicio and suborno are its whole area. To suborn is simply 
to put on a lie of any sort fora reward of any sort. It is 
found but this once in the Christian Scriptures. Stephen died 
for the truth through the falsehood and bribery of a corrupt 
priesthood. 


ACTS OF THE APOSTLES. 


CHAP. 


IE 





KING JAMES’ VERSION. 


which said, We have heard him 
speak blasphemous words against 
Moses, and against God. 

12 And they stirred up the 
people, and the elders, and the 
scribes, and came upon Aim, and 
caught him, and brought Aim to 
the council, 

13 And set up false witnesses, 
which said, This man ceaseth 
not to speak blasphemous words 
against this holy place, and the 
law: 

14 For we have heard him 
say, that this Jesus of Nazareth 
shall destroy this place, and shall 
change the customs which Moses 
delivered us. 

15 And all that sat in the 
council, looking steadfastly on 
him, saw his face as it had been 
the face of an angel. 


CHAP. УП, 


Tuen said the high priest, 
Are these things so ? 

2 And he said, Men, brethren, 
and fathers, hearken ; The God 





GREEK TEXT. 

Koapey афтод AaAoUvros phpara 
Bracdnpa cis Moony кої rüv 
Ocóv. © Suvexivnoav тє тоу 
Лабу kal Tors прєсВотєрооѕ kal 
TOUS урариате, Kal ётістаутєѕ 
cuynpTacay QGUTOV, Kal yayov 
eis то cvvéOpiov, 13 €otnoay тє 
p&prvpas Nyevóeis Aéyovras, “O 
dvÜpcros obros ov Tavera púpara 
BAda mua AaAGv ката TOU тотоу 
тоб ayiov Tovrou Kal TOU vOpov. 
11 aKnKoapev yàp GUTOU A€yovros, 
"От,  Inoots 6 Na(opaios otros 
KaTahvoel тор тотоу TOUTOV, Kal 
aAA&£et rà On & TapedmKey uiv 
Movogs. 1 Ка arevicavres 
єі avrüv &zavres oi кабдєЌдрєрог 
€v TQ avvebpio, iov то про- 
TOTOY avrov OTEL TpOGOTOV 
@ууЕЛои. 

CHAP. VII. 
Eire Se 0 арҳієрє0ѕ, Еі dpa 
? *O де ефт, 
"Avépes @деАфо: каї marépes, 


^ © v 
таота OUTOS EXEL; 





REVISED VERSION. 


men who said, We have 
heard him speaking reviling 
words against Moses and 
against God. And they ‘ех- 
cited the people, and the 
elders, and the scribes, and 
came upon him, and seized, 
and brought him to the coun- 
cil, and set up false witnesses, 
saying, This man ceases not to 
speak *words against this holy 
place, and the law: for ‘we 
have heard him saying, that 
this Jesus, the Nazarene, will 
destroy this place, and change 
the customs which Moses de- 
livered us. And all *who satin 
the council, looking steadfastly 
on him, saw his face, as if it 
had been the face of an angel. 


CHAP. VII. 
THEN the "High Priest said, 
Are these things so? And he 


said, ‘Brethren and fathers, 


41 





YreSahov, ixoBaliw, v. 13; subjicio, suppono, as well as 
suborno.—lo suborn—to procure privately, or by collusion— 
to procure by any indirect means. Тһе connection here 
would indicate, not so much that they were foresworn, as pri- 
vately furnished with answers or instructions. 


3 Blaagrue, is of doubtful authority, and repudiated by 
Griesbach, Sch., Ln., and Tf—The Vatican, Ephrem, Beza, and 
Alexandrian MSS., and the most ancient versions, know not 
the reading. 

DBà«egrue, in this place, which is a pleonastic supplement 
of a later age! for Zalov бушата хата as the first two manu- 
scripts read, and блиста Дадо» хата as the last two, express 
the sense of gAaegrua, Granville Penn, Esq. London, 1837 
This is, more than probably, a justifiable view of this read- 
ing. 

* In this case, they stirred up the people,is too gross. The 
people were commoved, or put into commotion: elders, priests, 
scribes, and people were commoyed; and they seized and 
brought Stephen into the Sanhedrim. They caused false 
witnesses to stand up saying, in the most definite language, 
The man, this one, обтоз, does not restrain himself (indicative 


middle) ever, saying, or from speaking, or from uttering 
slanders against zov толоо tov &ytov rovrov, (most emphatic) 
this, the consecrated place, and the law. 


f For we have heard of him; no, but we have heard him 
saying, that this Jesus the Nazarene will demolish, zaradvoee 
TOV толо» тоътор, zat alhağet та etn, will change the customs 
which Moses zagedwxer, gave over, ши», to us. 


* And all these, xadefouevor, seating themselves in the 
Sanhedrim, atexoaytes, firing their eyes upon him, saw his 
face, соға, used here in comparison, like the face of an angel. 


^ Then the High Priest said— Then the Chief Priest said. 
Some prefer the latter, some the former. ‘O аодиеогьз never 
means the Chief Priest. We have Chief Priests some sixty 
or more times in com. ver., High Priest, some fifty times. In 
the singular number, 6 agycegevs always indicates the High 
Priest; the plural, Chief Priests, never includes him. 

i There appear but two classes addressed here, not men, 
and brethren, and fathers. -Avdges, qualifies both nouns, and 
therefore, being not a distinct class, we absorb it in brethren 
and fathers. With this concur Prof. Hack. “Brethren and 


ACTS OF THE APOSTLES. CHAP. 


VII. 





KING JAMES’ VERSION. 


of glory appeared unto our fa- 
ther Abraham when he was in 
Mesopotamia, before he dwelt in 
Charran, 

3 And said unto him, Get thee 
out of thy country, and from thy |, 
kindred, and come into the land 
which I shall shew thee. 

4 Then came he out of the 
land of the Chaldeans, and dwelt 
in Charran. And from thence, 
when his father was dead, he 
removed him into this land 
wherein ye now dwell. 


GREEK TEXT. 


axovoaTe. Ó Oeds ts доб 
open TO патрі шоу “ABpacy 
дити év т] Месототашіа, трі» 
) Ka OKT] Gt афто» e Xappav, 
? каї eime mpos avrov, LEEeA0e 
єк TNS ys Tov Kal єк TNS соу- 
yevelas соо, kal дєдро els yiv 
nv av oo биёю. * Tore é&ed- 
dav ёк yis Xaddaiwv, катфкт- 
ccv ev Xappav: KaxeiOev pera 
то &moÜavev Tov TaTépa avTod, 
pergkuaev avrov ets my ynv 
тать eis 7v орех уду KATOL- 


REVISED VERSION. 


hearken: The God of һе glory 
appeared to our father Abra- 
ham, when he was in Meso- 
potamia, before he dwelt in 
«Haran, and said to him, “ Go 
forth out of your country, and 
from your kindred, and come 
into a country that I will 
show you." Then he came 
out of the 'land of the Chal- 
deans and dwelt in Haran; 
and thence, "after his father 
was dead, God caused him 
to remove into this land, in 
which you are now dwell- 


5 And he gave him none in- 
heritance in it, no, not so much 
as to set his foot on: yet he 
promised that he would give it 
to him for a possession, and to 
his seed after him, when as yet 
he had no child. 

6 And God spake on this wise, 
That his seed should sojourn in 
a strange land; and that they 


5 ` 
КЕТЕ* KaL 


тод05° 





одк єдокєу avrQ 
KAnpovopiay €v адтй, ovde Bipa 
npovopiay êv aùr, И 
kal єтпуує:Лато avT@ 
^ s и ` 
dovva eie катасҳєсі» атти, кої 
~ Ш; 3. ^ > > \ 
TOD спєрцат: ауто? MET аттор, 
э y э ~ 
OUK OVTOS атф 
N © € \ С 1 74 
Ange дє ovros o Өєоѕ, Оті стол 
` P 3 ^ ^ 3 A 
TO OTEPHA ауто? TAPOLKOV €v Y 


ing: but he did not "give 5 
him an inheritance in it, not 
even a foot breadth. Yet he 
promised that he would give 
it to him, for a possession, “and 
to his ebd after him, when, 
as yet, he had no child. Then 6 
God spoke thus to him: That 
his seed should besojourners in 
a strange land, and that they 


7 
6 èiad- 


, 
T€KVOUV. 








Fathers,” Booth.—Viri fratres et patres, Vulgate. So also the 
Italian, Spanish, and French. Biblia Sacra Polyglot. Dr. Lee; 
also ГАЯ Clark in loco. 


) The God of (туз dokns) the glory. We have 7 Васа, 
ў дилаш, zar ў Soka, in the Lord's prayer. In the Acts we 
have дос four times, twice in this chapter, once with, and once 
without, the article, v. 55. Again we have it ch. 12: 23, edwxe 
тр» dokay те Oto, and ch. 22: ll, ало tys does tov patos 
exewov. ‘There is a specific glory indicated in some of these 
cases, but not in all. In the case before us we see no special 
reason for the article, before glory, unless allusion be made to 
the call of Abraham out of Ur of the Chaldees, where God first 
appeared to him, which glorious appearance gave to that place 
the name ovg, or our, contracted Ur, which in Chaldee means 
light. In Hebrew and Chaldee “yy signifies light and fire. 
is, therefore, highly probable that, as on other occasions, Bethel, 
Beersheba, Gershom, Eliezer, ete., commemorate Divine mani- 
festations and interpositions ; so Stephen here may allude to 
the special manifestations of Jehoyah to the people of Abra- 
ham, and, therefore, prefixes the article, or those who inter- 
preted his speech did so allusively ; at all events, we should 
here insert it as we find it in this significant scene. 

О Geos ms дос, literally, the God of the glory—*32— 
the light, or the visible splendor, in which he appeared to the 
Fathers of Israel. The symbol of his presence. Bloomf., De 
W., wpdy, seen by, or appeared to, Abraham.—Ev Хадфа», 





Charran, com. ver. Haran. From this place Abraham was 
called to the promised land. Stephen, by this allusion, seems 
to endeavor to subdue prejudices, by associations familiar and 
agreeable to his audience. 

In the same felicitous manner, у. 3, he emphasizes on his 
call, ex «zs. yns gov, and ex туз ovyyeveces 00v,—Íorsake your 
country and your kindred—just what the martyr Stephen 
and his associates were virtually doing, in joining themselves 
to the Christian рагіу.— Ех туе ys, out of the country of their 
kindred; e ууу, into a country. The power of the article 
and of the want of it is well exhibited here, out of the into a 
country. 


к Хадба», now the resort of wandering Arabs, is а monu- 
mental name. It was Haran, in Mesopotamia, monumental 
of the son of Terah, father of Abraham, Nahor, and Haran. 


1 Here there is no article before yy. Yet we allow it be- 
cause this land is already defined and made definite. In this 
we differ from, and excel, the Greeks who had only one 
article. 


7 After, rather than when, his father was dead. Mera with 
Acc. post, after. 

п (әх rÜcoxtv avto vinoovouray ev avtn, he gave him not 
an inheritance in it, ovde лиа лодоз, not even a foot breadth. 
How precisely the sense is here given by the absence of the 
article. 


ACTS OF THE APOSTLES. 


CHAP. VII. 43 





KING JAMES’ VERSION. 


should bring them into bondage, 
and entreat Мет evil four hun- 
dred years. 

7 And the nation to whom 
they shall be in bondage will I 
judge, said God: and after that 
shall they come forth, and serve 
me in this place. 

8 And he gave him the cove- 
nant of circumcision. And so 
Ahraham begat Isaac, and cir- 
cumcised him the eighth day; 
and Isaac begat Jacob, and Jacob 
begat the twelve patriarchs. 

9 And the patriarchs, moved 
with envy, sold Joseph into 
Egypt: but God was with him, 

10 And delivered him out of 
all his afflictions, and gave him 


^ y 
T kal то eÜvos, 


, 
TOUTO. 


10 





GREEK TEXT. 


, , ^ 
&AAoTpía, каї ÓovAocovGiv атто 
Y^ M ГД 
каї KAKOTOVOLV, ETN тєтракоста. 


000%, kpwà eyo, etmev ó Geos: 
kal perà табта єєЛєусорутои, 
Kal Aarpedoovoi шог €v TQ TOTO 
$ Kai доке афто діа- 
Onkny Tepirouhs Kal одтоѕ éyév- 
утсє róv ’[оайк, кої пєріётєшєу 
avrov TH пера TH oyOoy Kal д 
' Ioaák tov Таков, кої о Таков 
Tous додєка maTputpxas. 
oi патриарха CnÀocavres TOv 
`ТГостф «médovro cis Aiyvrrov: 
kai hv ò Oes per 
кой €£e(Aero avrüv ÈK 
Tov Odtfpewy avro), kal 


REVISED VERSION. 


should enslave, and oppress 
them -four hundred years. And 7 
the nation to whom they 
shall be in bondage, I will 
Ppunish, said God, and after 
this they shall come forth 
and sserve me in this place. 
And God gave Abraham a 8 
"covenant of circumcision ; and 
so the begat Isaac, and circum- 
cised him the eighth day. «And 
Isaac begat Jacob, and Jacob 
begat the twelve patriarchs. 
And the patriarchs, "moved 9 
with envy, sold Joseph into 
Egypt. But God was with 
him, and delivered him out of 10 
all his afflictions, and gave 


e ^ и 
Ф av OovAev- 


? Kal 


> ^ 
&UTOU, 
TATOV 
N: 
EDOKEV 











» * Four hundred years.” This is a round sum, rather than 
a precise one. Paul, in a chronological argument concerning 
the superiority, in point of antiquity, of the Promise, to the 
giving of the Law, makes that interval four hundred and 
thirty years (Gal. 3 : 17), beginning with the calling of 
Abraham, at the age of 75 years. This event antedated the 
giving of the law 430 years—the interval which Paul com- 
putes, between the first promise made to Abraham, concerning 
the Seed, in whom all the families of the earth should be 
blessed. The whole period of the sojourning of Abraham and 
his seed, from the first promise to him, at 75, till the Exodus, 
was 430 years ; 215 before their descent into Egypt, and 215 
years in it.—The covenant of the promised seed antedates the 
covenant of circumcision, consummated on the birth of Isaac, 
twenty-five years. 

The sum of four hundred and thirty is computed as follows: 
From the promise to the birth of-Isaac, 25 years. From the 
birth of Isaac to that of Jacob, 60 years, Gen. 25 : 26; Jacob 
was 130 years old, when he went down into Egypt. These 
added, give 215 years. And just as long time his children 
dwelt in Egypt, Gal. 3 : 17.—See Dr. Whitby, Dr. Adam 
Clark in loco. Е 


P Koww syw. Kowzw is represented by “ sue at law,” judge, 
ordain, esteem, determine, condemn, decree, damn, avenge, 
punish. 


ч Aatgevoovor. Аатогью, represented by serve, seventeen 
times; four times by worship, com. ver. Serve is generic, 
worship is specific; and, therefore, in this case we prefer the 
genus to the species, inasmuch as the Jews’ religion was 


rather a fleshly service than a spiritual worship. They served 








in the oldness of the letter, but Christians worship and serve 
God in newness of spirit and in truth, and not in the oldness 
of the letter. 

r ат meortouns, he gave him a covenant of circum- 
cision, an institution of circumcision. 2/09; occurs 33 times 
in N. T., represented by testament 13 times. It properly indi- 
cates an institution, not a testament, only in the case of a tes- 
tator. Generically, any institution proposed by one party. Svv- 
Inzn with the Greeks indicated a covenant or contract between 
two parties, equal or confederate. But a dcadnzn is, or may 
be, absolute, and enacted by one party in power, to which sub- 
mission and acquiescence may be due from another party. 
Such are all Divine institutions. 

в Обтоѕ eyevynoe vov Ioaaz, xat mtgiettutr. The оётоѕ 
here has respect to the circumcising, as the context indicates, 
and yet it is not in our idiom so historically direct as we 
could wish. But, the point being so well understood by the 
Jews, he proceeds with the genealogy and not with the details 
of circumcision, which everybody understood. 

t Kae ó [овал cov Iazcof. This is preceded by eyevzzoe tov 
lo«cz. Here, аз in other cases, we have the article, to give 
eminence or special conspicuity, as in the same verse tovs 
додека materaozas—the twelve patriarchs—presuming that 
they were notorious persons. 

a Zrhwoavtes. Znhow is used in four acceptations in the 
Christian Scriptures. It indicates simple desire and zeal. It 
is taken in bonam partem and in malam partem. Iam jealous, 
Таш zealous, I desire, I covet. “ Covet,’ says Paul, “the best 
gifts,” not for your own sake, but for the sake of others. 
Here it is taken in a bad sense, in malam. partem, the patri- 
archs were moved with envy. ; 


44 





ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


favour and wisdom in the sight 
of Pharaoh king of Egypt; and 
he made him governor over 
Egypt, and all his house. 

11 Now there came a dearth 
over all the land of Egypt and 
Chanaan, and great affliction ; 
and our fathers found no suste- 
nance. 

12 But when Jacob heard that 
there was corn in Egypt, he 
sent out our fathers first. 

13 And at the second time Jo- 
seph was made known to his 
brethren: and Joseph’s kindred 
was made known unto Pharaoh. 

14 Then sent Joseph, and call- 
ed his father Jacob to him, and 
all his kindred, three score and 
fifteen souls. 

15 So Jacob went down into 
Egypt, and died, he, and our fa- 
thers, 

16 And were carried over into 
Sychem, and laid in the sepul- 
chre that Abraham bought for a 
sum of money of the sons of 
Emmor, the father of Sychem. 


Li 
| ПЕЙТЕ. 





GREEK TEXT. 

3 z ` , , Й 
auTO Хари’ Kal copay evavriov 
д g \ / > / N 
Papaw Bactrews AiyurrTov, kai 

A e Z э > 
KATECTNOEY AUTOV NYOVMEVOV єт 

» ` 5 r 

ÁiyvrTov kal оЛор TOV OlkOv av- 
5 ^ ` 3 o, 

И HABE 06 Apos еф’ 0А 
D ^ Ai / s Na ^ 
my уп» Аїуоттоо kal Xavaav, 
Kat Odds peyadsy каї OVX є0- 
рискоу Хортас para ot marrépes 
nov. P "Таков 
M ^ > Ai , 3 и 
дута gira ev Aiyinto, ебате- 

^ , e ^ ^ 
стєЛє TOUS патєраѕ MOY TPO- 
rov 13 каї ev TO Oevrépo ave- 
yropiaOn oci) TOL аделфог 
GUTOU, кої pavepov ёубиєто TO 
Фарао то yevos тоў Twang. 
а Лаз де Ti 

amooTeL as дє oan pereas 
Aécaro Tov патёра афтод ’1а- 

N ^ ` ГА 
ko, Kal таса» THY gvyyéveuxv 
avTov, ev Wuyais єВдоракорта- 
5 M `N 
15 катеВу Oe ` Takoß eis 

> , > 
Aiyvrtoy, Kai éredevTnoEV aù- 

` [i ^ 5 

Tos kal oi marépes пибь 19 kal 

z > NT ` < и 

pereTeOnoay eis Хохей, кой eré- 
^ , ^ , 

Onoay ev TP штиаті 0 ova «ro 

А Врааш тив не тара 

Tov viv ’Вирор TOU Хохеи. 


TOU. 


axovoas 0 





VII. 


REVISED VERSION. 


him ‘favor and wisdom in 
the sight of Pharaoh, king of 
Egypt: and he made him 
governor over Egypt, and all 
his household. 

Now there came a vfamine 
upon all the land of Egypt 
and Canaan, and great afllic- 
tion: and our fathers found 
no sustenance. But Jacob, 
*having heard that there was 
"grain in Egypt, *first sent our 
Emm And at the second 
time, Joseph was:made known 
to his brethren; and  Jo- 
seph's kindred "became well 
known to Pharaoh. 

Then Joseph sent and 
called his father Jacob to 
him; and all chis kindred, 
"seventy-five souls. So Jacob 
went down into Egypt, and 
died, he and our fathers, and 
were carried over into She- 
chem, and laid in a sepul- 
chre—that which Abraham 
‘purchased with a sum of 
money of Hamor, father of 


= 


2 


14 





* God gave to Joseph хари, хог ooprav—both anarthrous.| * Areyroguadn—arayrogiCouat. 


But not а favor and а wisdom—this would have been only a | | шего’, found only in this place in N. T. 


This is an anak heyo- 


Joseph was made 


special case. But it is unlimited, like Zvevua угор, not 
merely indefinite, but abstract or зеен: as the case 


or it may be, in certain circumstances, a special grace, favor, or 
gift. It is, therefore, not a favor and а wisdom, nor the favor 
and the wisdom, but, superior to both, and more honorable, 
undefined favor and wisdom in the presence of Pharaoh, the 
king of Egypt. 

© Acuos—Ihuypis ueyaly zat ovg yoocasuata—all indefinite, 
—famine, tribulation, no sustenance. 

* Azovoas, part. aor., 
and as tasteful, when Jacob heard. 

У Хиос, fourteen times found in N. T., twelve times rendered 
wheat, twice corn, com. ver. 
sense, triticum, often. 
sorts, therefore preferable here. 


= Поето», adverb, first, first time. 


EEanearehe, they were 
literally his apostles, in quest of food. 


may be. | 
Like grace, or favor, it may be absolute and without measure, | 


having heard, but quite as truthful | 


Frumentum is its most general | 
Grain is a generic term, including all | 


| known, or reyealed to his brethren. "We need not pleonastic- 
ally say he was again made known, but simply made known, 
never before having been made known. 

ь Фазгоот то yevos, his,kindred became well-known. 

* Aórov—omitted by Gb., Sch., Ln., 
implied. 


Tf.—fairly, however, 


4 These “ seventy-five souls? must include the five sons of 
Ephraim and Manasseh—and probably other descendants of 
Joseph, to sustain the reading adopted; of which, however, 
we have never seen a wholly satisfactory vindication. We 
follow the text of Bagster. Шерте is of doubtful authority. 


e O алтоато—тцитѕ agyvetov, purchased with a sum of 


|money, an estimate of silver. Maga, beside of the sons of 
Hamor. Tov Xvysu—cov ev Хоруғи, rejected by Ln. 


Dr. Clarks 
| correction of the text here is plausible. Whether the purchase 
here mentioned was made by Abraham or by Jacob is liti- 
gated on manuscript authority. But as manuscripts are still 


Г Иво“ tov viov Euuog tov Lvyeu, near to. 
€ (0 KEU 








ACTS OF THE APOSTLES. CHAP. VII. 45 
KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 
17 But when the time of ће 17 Kaas 66 HyyCer 0 Xpovos Shechem. “But, according as 17 


promise drew nigh, which God 
had sworn to Abraham, the 
people grew and multiplied in 
Egypt, 

18 Till another king arose, 
which knew not Joseph. 

19 The same dealt subtilly 
with our kindred, and evil-en- 
treated our fathers, so that they 
cast out their young children, to | 
the end they might not live. 

20 In which time Moses was, 
born, and was exceeding fair, and 
nourished up in his father’s house 
three months: 

21 And when he was cast out, 


s. , Ф). мар р ` 
Tis ETayyeAlas 15 uoo ev 0 Geos 
^5 ^ N 
тф ABpaap, nvEnrev 0 Aaos kal 
3 4, > > Z: M 
exAnbuv0n év Аїуоттф, 19 &ріѕ 
EC Nes SINUS ^ 
ov ауєстт (9uoiAevs érepos, 05 
2/ ` ГА 9 е 
ovk ôer Tov “Iwan. Г obros 
и N ^ 
KATATOPLTELEVOS TO yévos vuv, 
и ` e ^ ^ 
екакао-е TOUS татерах NUOV, TOU 
^ Y А ГА е ^ 
moe екдета та Врєфт avràv, 
> ` ` ^ 
eis TO u) Gwoyoveio бои. 29 ' Ey 
< с 55 42) M ^ M 
© колр® eyevvyÜm Moons, каї 
3. A ^ E Wis is z 
2v астє!оѕ TQ Dew: 05 averpadn 
= ^ ^ » ^ 
pijvas Tpeis êv TQ око TOU Ta- 
1.5 / \ > 
Ектебеита дє aù- 


the time of the promise, which 
God has sworn to Abraham, 
was drawing near, the peo- 
ple had grown and multi- 
plied in Egypt, *till another 
king arose, who had not known 
Joseph. ‘The same ‘hay- 
ing treated our race craftily, 
oppressed our fathers, that 
they might expose their *in- 
fants, in order that they 
might not be preserved alive. 
At this time Moses was born, 
and was lexceedingly beauti- 
ful; who was nourished in his 
father's house, three months. 


20 


^N e ^ 
Е TpOS QUTOU. 
Pharaoh’s daughter took him up, | p 
and nourished him for her own | 


son. 





^ A , 3 ` е , 

TOV, aveidero avrov 7 Ovyarnp 
` ` > " mS 

Papaw, кой aveÜpéjaro avrov 


And, he being exposed, Phara- 
oh's daughter "adopted him, 
and "nourished him for her own 








accumulating we shall not enter into the merits of the question, 
on which there is not an element of faith or piety depend- 
ing. 

It is not a historic fact, that Abraham bought this field, 
or plot of ground.—This discrepancy is happily corrected by 
Adam Clark. His critical note on the passage we shall here 
quote in full. 

* Two accounts seem here to be confounded. Ist. The pur- 
chase made by Abraham of the cave and field of Ephron, 
which was in the field of Machpelah; this purchase was made 
from the children of Heth, Gen. 23 ; 3, 10, 17. 2nd. The pur- 
chase made by Jacob, from the sons of Hamor, or Emmor, of 
а sepulchre, in which the bones of Joseph were laid ; this was 
in Sychem, or Shechem, Gen. 33:19; Josh. 14:32. The word 
Abraham, therefore, in this place, is certainly a mistake ; and 
the word Jacob, which some have supplied, is, doubtless, more 
proper. Bp. Pearce supposes that Luke originally wrote, ó 
corjsaro tyuns «Qyvgtov, which he bought for a sum of 
money ; that is, which Jacob bought, who is the last person 
of the singular number spoken of in the preceding verse. 
Those who saw that the word орусато, bought, had no 
nominative case joined to it, and did not know where to find 
the proper one, seem to have inserted Afgaau, Abraham, in 
the text, for that purpose, without sufficiently attending to the 
different circumstances of his purchase, from that of Jacob."— 
Acts 7 : 16. 

Some think that Dr. Clark is not sufficient authority for 
correcting the text, against the authority of so many manu- 
scripts. Some of which read “ our father,” without any proper 
name. But the Syriac—the oldest translation—retains the 
name Abraham. Murdock’s Syriac reads it, “ which Abraham 
bought with money of the sons of Emmor.” And as we 





haye not all the ancient manuscripts, we shall retain this till 
we find some more plausible authority for repudiating it. 


5 But (ходо) according to the time of the promise which 
God (úuoloyņosv, Ln., Tf., on the authority of A.B.C. vul. 15, 
36, so Alf.) openly declared. 

В Ayots ob aveotn Baothevs Exegos. 
add ex’ Avarov, in Egypt. 

i Obcos, this king, v. 18. 

i Karasopioauevos то ysvos uwv, having craftily treated. 
Ingeniosus adversus aliquem, Acts 7 : 19, Critica Sacra. It is 
worthy of notice, that this is the identieal word found in the 
Septuagint, Exodus 1: 10, as expressive of the wicked subtilty 
practiced upon the Israelites by the Egyptian despotism, well 
defined, * Sophismatis, et argutis fallaciis utor adversus ali- 
quem, quasi falsis et sophisticis rationibus et cavillationibus 
redarguens. LXX. Interpretes utuntur hoe verbo. Ex.1:10— 
Dealt subtilely, Penn. Mischievously politic, Thom. Unjustly, 
Wak.. Wes. Craftily, Мага. 

к Tov лова &xD eva та Borg» «vov, by casting out, or ex- 
posing their babes that they might not live. 

1 Kae nv аотғоѕ tw Osy. He was exceeding beautiful, 
beautiful to God. The Hebrews, to express the superlative 
degree, were sometimes accustomed to add to their nouns the 
word God. Hence we read in Hebrew of “the cedars of God,” 
“the mountains of God,” indicative of lofty mountains and 
towering cedars. Moses then was beautiful to God, that is, 
superlatively beautiful. Molis ueyaÀ tø Oew, Jonas 3: 3, 
Sept., the same form of the Hebrew superlative.— Hack. 

m Аре ето, not from the water, but tollere liberos, adopted. 

п Avedoewato avrov í«vry ets vtov, nourished him; evs, in 
order to, or for a son to herself, for her own son. Avrov with 
the participle is not an accusative absolute. 


Ln. and some others 


46 


ACTS OF THE APOSTLES. 


CHAP. 


VII. 





KING JAMES’ VERSION. 


22 And Moses was learned in 
all the wisdom of the Egyptians, 
and was mighty in words and in 
deeds. 

23 And when he was full forty 
years old, it came into his heart 
to visit his brethren the children 
of Israel. 

94 And seeing one of them 
suffer wrong, he defended hin, 
and avenged him that was op- 
pressed, and smote the Egyp- 
tian: 

25 For he supposed his breth- 
ren would have understood how 
that God by his hand would de- 
liver them: but they understood 
not. 

26 And the next day he shew- 
ed himself unto them as they 
strove, and would have set them 
at one again, saying, Sirs, ye 
are brethren; why do ye wrong 
one to another? 

27 But he that did his neigh- 
bour wrong, thrust him away, 
saying, Who made thee a ruler 
and a judge over us? 

28 Wilt thou kill me, as thou 
didst the Egyptian yesterday ? 

29 Then fled Moses at this 
saying, and was a stranger in the 
land of Madian, where he begat 
two sons. 

30 And when forty years were 





GREEK TEXT. 


29 
2 


3 , 
kai єтагдєобт 
^ и А > А 
Moons паст copia Aiyvatioy: 
5 ` ` > / ps 
nv дє диратов ev Aoyoiw kai év 
v 
«рус. mandas Oe єтћуро?то 
AUTO TETTApAKOVTAETNS Xpovos, 
881 ет? ту’ кардіау афтод 
> ^ » N 
єтіскејрас бои rovs адеАфооѕ av- 
A ` а 7 4 ` 
Tov Tous viovs `Горол)л. Kal 
и / £ 
100, Tia &ôkovpevov, то 
VATO Kal ETOMTEV EKOiKnoOW TO 
, и N > 
KaTamovoupevo, TaTacas Tov Ái- 
ГА 25 3 , ` и 
уоттіор. evopuce де aviitévat 
A ` ^ y e M 
Tous adeAous avro, OTL о Өєоѕ 
` s ^ , > ^ 
dua xeipós avroð lwow avrois 
\ ^ 
сотура ot дє ov ока. | 
26 ^ 3 / e и s 
TH те єтіоус шера expen 
ото!  паҳоретоѕ, каї avvijAa- 
gev avrovs elg «ірл, 
"Avdpes, adeApol ёотє vets 
^ > , 
tivari адікєітє aXAnAovs ; 
^ \ > 7 
де adiK@v тоу TÀNTLOV, атосато 
` , N и 
aurov, тои, Tis сє karéoryoev 
E ^ 23352. ie ^ 
apxovTa Kat бикастуь € vds; 
8 ` 3 ^ ` / ^ 
ра) &veAetv. ue ov GedeLs, ov 
ГА > ^ \ ^ > / 
тротоу aveires yhes тор Aiyu- 
99 Ут \ Д 2 
mrov; ^ "Ефиуе де Moons ev 
A , РУУ и 
TO Хоу TOUT@, кой €yévero TA- 
are Ет 
ро:коѕ ev y) Мадаи, ob Єуёлт- 
ЕА , р 
gev viovs дро. % Kal пАтро- 


е e^ et 
ват eis viov. 


citov, 


255 0n are 


REVISED VERSION. 


son. And Moses was »educated 22 
in all the wisdom of the Egyp- 
tians, and was »mighty in his 
words and in *his actions. 
And when he was full forty 
years old, it came into his 
heart to look after his brethren, 
the children of Israel. And see- 
ing one of them wronged, he 
defended him, and avenged 
him who was oppressed, 
smiting the Egyptian. He 
supposed, ‘indeed, his breth- 
ren would have understood 
that God, by his hand, would 
deliver them: but they did 
not understand. And the next 
day, he tshowed himself to 
them as they were quarrel- 
ing, and would have *compel- 
led them to peace, saying, You 
brethren; why do you 
wrong one another? But he 
who did his neighbor wrong, 
thrust him away, saying, Who 
made you a ruler and a judge 
overus? Will you kill me, as : 
you killed the Egyptian yester- 
day? Then Moses fled ‘at this 2 
saying, and was a stranger in 
vthe bed of Midian, in geh 
he begot two sons. And when 


> 


n2 
a 





30 





^ Exadsevdyn zaon сори, dative, not of the instrument, | of his countrymen. 


After evre—imers is redundant. рати, 


but of the manner. De Wette, Win., and some others, render 


it, by the wisdom of the Egyptians, as the instrument of his т 


culture. “'The accusative would be the ordinary case after 
this passive."— Hack. 

P Avyatos ev hoyots, not so fluent as Aaron, but aboye him | 
in strength, as his speeches fully attest. 

a Abrov should be added to ev Aoyors zar egyots.—Gb., Sch., 
Ln. Tf. It is more definitive, and seems to be demanded. 

г Adwzovuevor, injured by violence, Ex. 2: И. 
exduxyow, avenged the wrong, or wrought redress. 
TOY Агуило», smiting, killing the Egyptian. 

* de is frequently, in Luke's style, very elegantly rendered, 
indeed—vero, which in such cases 


Пала5аѕ 


better taste than autem, igitur, sed, tamen, quin, ог porro. 
t Оф avtos, showed himself, appeared—to them—two 


Exomoer | 


as this, we conceive is in| 


usually rendered why, is an abbreviation of three words, iva 
г yerntat, in order to what should it be = why? 

" NorrÀect», drew together, compelled—would have com- 
pelled them to peace, as the sequel shows, but failed, through 
|the acerbity of their temper. Only found in this passage N. 
| T. Not by violence but by argument. 
| This is superlatively definite, be- 
Exodus 


У Ev тә доуф тоот. 
"| cause it became a pregnant fact in his future history. 
2:12. Pharaoh now sought his life. 

v Ev yn Maðıau, in the land of Midian, or rather Madiam. 
It is common to omit the article before yy, “when any ad- 
jective or adjunct is connected immediately with it,” just as 
in the case of ZZrevua, with Ayiov. Cases of special import 
not requiring it, the adjective itself being definitive. See 
y. 96; 13: 





19, ev yn Хараа». 


ACTS OF THE APOSTLES. 


CHAP. 


VII. 47 








KING JAMES’ VERSION. 


expired, there appeared to him 
in the wilderness of mount Sina, 
an angel of the Lord in a flame 
of fire in a bush. 

31 When Moses saw it, he 
wondered at the sight; and as 
he drew near to behold it, the 
voice of the Lord came unto 
him, 

32 Saying, I am the God of 
thy fathers, the God of Abraham, 
and the God of Isaac, and the 
God of Jacob. Then Moses 
trembled, and durst not behold. 

33 Then said the Lord to him, 
Put off thy shoes from thy feet: 
for the place where thou standest 











GREEK TEXT. 


у 5 ^ и » 
Üévrov éràv rea aapakovra, od6n 
> A 3 ^ 5 (^ ^» ^ 
QUT@ EV TH ёрш TOV Opous Ха 
y + 3 A A 
&yyeXos коріоо ev ФЛоуї mvpos 
D € ` ^ ` 
Barov. * 6 06 Мосӯѕ ióov 
/ ` © 
€Üavnace то драша` просєрҳо- 
` ^ ^ 
мерой O€ адтоб KaTavonTaL, éyé- 
` N N 
vero фот) коріоо mpos avrov, 
32 Е N є ` ^ "4 
Eyo о Өєоѕ ràv патєроу 
` , ` e ` 
cov, 0 Өєоѕ ’АВрааи kat о Өєоѕ 
^ s > , » 
’Гоаак кої о Өєоѕ Takof. ' Ev- 
\ / ^ > 
троџоѕ дє yevosevos Мосе ovk 
/ ^ 5 
éróÀua катароўсои. 33 elme дё 
^ СА ^ ` / 
avT@ 0 куро, Абоор TO 0то- 
^ ^ xX 
бума TOV ToÓGv gov: ó yap 
, > e © ^ COWL 
Toros év Q Єстпкаѕ, y ayia 


REVISED VERSION. 


forty years were expired, there 
appeared to him, in the wilder- 
ness of the mountain, Sinai, а 
"messenger of the Lord, Yin a 
flame of fireina bush. And when 31 
Moses saw it, he wondered at 
the sight; and, аз he drew near 
to contemplate it, the voice of 
the Lord came “бо him, saying, 
I am the God of your fathers, 32 
the God of Abraham, and the 
God of Isaae, and the God of 
Jacob. Then Moses trembled 
and durst not look. Then 33 
the Lord said to him, Put off 
your 'shoes from your feet, for 


is holy ground. 


2 ` 
34 I have seen, I have seen!eoriv.  ?* {дон 





* “ An angel of the Lord." 
of the Lord. 
for the Lord himself was here and spoke to Moses, in his own 


Rather in this case, a messenger 
There does not appear to have been an angel here; 
person. The supernatural fire was, in this case, a messenger of 
the Lord, to indieate his own presence. We are elsewhere told 
“ Не maketh the winds his angels, and a flame of fire his minis- 
Paul to the Hebrews, founds an argument in favor of the 
supreme Divinity of the Lord Messiah, on the name given to 
him, in contrast with that given to the higest rank of created 
spirits. 


ter." 


The Jews said the law was given by angels, and gloried in it. 
But says Paul, he gives this title and style to the winds and 
But to the Son he saith: “Thy throne, 
О God, is for ever and ever, ete.—God thy God has christed— 
anointed thee with the oil of joy” above all coórdinate functiona- 
ries. 


lightnings of heaven. 


This beautiful and triumphant argument of the supreme 
We, 
therefore, prefer to translate angel by messenger, especially when 


Deity of the Lord Jesus is measurably lost in the com. ver. 


an argument depends upon it. All missionaries, whether spiritual 
or material, are properly styled angels. 
properly styled spirits. 


But all angels are not 


It would seem expedient, in all such cases, either to transfer 
And so of 
the words алоотойоз, диаконов, evayyeh.otns, MOEGBVTEQOS, 
=ллахолоз, Apostle, Deacon, Evangelist, Presbyter, Bishop. ‘This 
class of words has a currency and a sense in the Apostolic writ- 
It is rather 
Hebraistie than Grecian, and can be ascertained only through a 
very strict analysis of New Testament usage. They ought all to 


the word angel, or uniformly translate it messenger. 


ings, which they have not in their mere etymology. 








the place on which you stand 


eidov THY KaKw-! is choly ground. “Truly I have 24 





haye been appositely translated or transferred in their original 
form. There is, however, no controversy as to their meaning. 


Y Ev poyi ztvgos Ватоу. voos here supplies the place of an 
adjective, in the fiery flame of a bush. Comp. 9 : 15; 2 Thess. 
INESS 


* Karavonoa, not to behold, nor to observe a vision (a rare 
work, indeed!) but to contemplate, to consider, anzmadvert ; not 
in its present appropriated acceptation, but in its original ety- 
mological sense, to turn the mind to an object or subject. We 
find it well defined by an old critic long laid on the shelf. Non 
est, simpliciter intelligere, inspicere, sed magno studio mentem in 
rem intendere.—Pareus on Hebrews 3:1. Crit. Sacr. 

а Hoos avrov omitted by Ln., Tf, a probable omission with 
Griesb. ‘О Oros before Ja««x and before Zee omitted by Ln. 
and Tf. 'The God of Abraham, Isaac, and Jacob is equipollent. 


Hackett. 


с Г) буга воли’, comparatively few of the Christian profession 
realize the full force of this family—Aycos, &ytotgs, ayewovrn, 
бугабо, ete. Tts root etymological is simply ayn, a negative or 
privative of yy, earth. We are aware that some derive it from 
«Go, colo, тепеот, Y worship, Y venerate; and a few from «yos, 
veneratio, a word of two very diverse significations—:n bonam et 
malam cadit significationem. чр, Kodesh, non rem sanctam, 
neque sanctitatur, sed Sanctuarium sive locum sanctum significat, 
Ps. 110 :3 (ut Ps. 20 : 3, et 63:3) non quidem Templum sed 
vel urbem Hierosolyma, uti Kimchius voluit, vel potius arcem 
Sionis, Bootius Animadversiones. Sac. Lib. 2. Leigh, Holiness 
to the Lord, Separation to the Lord, is the radix, the tap-root of 
this tree of life everlasting. 


> Yroðyua, a distributive singular for the plural. 





4 [ev sov = "m"wo ХУ, truly I have seen. Ап infini- 
tive absolute before a finite verb indicates the reality of an 


ACTS OF THE APOSTLES. CHAP. 


VII. 





KING JAMES’ VERSION. 


the affliction of my people which 
is in Egypt, and I have heard 


their groaning, and am come 
down to deliver them. And 


now come, I will send thee into 
Egypt. 

35 This Moses, whom they 
refused, saying, Who made thee 
a ruler and a judge? the same 
did God send to be a ruler and 
a deliverer by the hand of the 
angel which appeared to him in 
the bush. 

36 He brought them out, af- 
ter that he had shewed wonders 
and signs in the land of Egypt, 
and in the Red sea, and in the 
"wilderness forty years. 

37 This is that Moses, which 
said unto the children of Israel, 
A prophet shall the Lord your 
God raise up unto you of your 
brethren, like unto me; him shall 
ye hear. 

38 This is he, that was in the 





GREEK TEXT. 


^ ^ ^ , 
ow TOU Хао? pov то? ev Aiyu- 
пто, Kal TOU OTEVAYMOY GUTOV 
y E M. , 3 , 
nKovca Kal катеВур e£eAéa Qoi 

, e. ^ ^ 
avrous: каї vvv дє0ро, атостєА® 
E " 35 A s 
ое eis Atyvmrov. % Torov тор 
^ ^ , ГА , , 
Мосту ov npyncavro eiovres, 
, , + 
Tis сє karéoTQoev &pxovra kai 
, ^ Ы ` z 
дікастђи ; ToUrov о Өєоѕ архорта 
` , 2 
каї Лотроти алгєстє:Лєу €v xeupi 
` и ^ > ГА э ~ 3 
ayyedov TOU opGevros auTO €V 
тр, Baro. *° obros булуу av- 
Toùs, Toujras терата Kal onpreta 
ev yn Аїуоттоо kai év épvÜpá 
ГА ` , У, » 
баласа), кой €v Tj) єртше ETN 
© з 
TETTAPAKOVTA. Obros otw 

AMA e ATN =. ANS 
o Movoegs 0 «mov Tois viois 
"Город, Профит» Up áva- 
OTHE KUpios ó Oes Орфи єк 
TOV адєАфоу вифи os ее’ av- 

Б и 38 ИИ > 
TOU акоусєс де. Ођдтоѕ єстіу 








REVISED VERSION. 


seen the affliction of my people, 
who are in Egypt, and have 
heard their groaning, and am 
come down to deliver them. 
And now, come, I will send you 


into Egypt. This Moses, whom ? 


they had rejected, saying, Who 
made you a ruler and a judge? 
God sent *the same to be a rul- 
er and a deliverer, by the hand 
of the messenger that appear- 
ed to him in the bush. He 
brought them out, after show- 
ing wonders and signs, in the 
‘land of Egypt, and in the Red 
Sea, and in the wilderness, for- 
ty years. This is the Moses 
who said to the children of 
Israel, The Lord your God will 
raise up a prophet for you, of 
your brethren, as he raised me 
up; you shall hear *him. 
is he who was in the "congre- 


This : 


© 
e 


church in the wilderness with|ó yevopevos èv TH É€kkAgaía év 


gation in the wilderness, with 





act, or an effect of it in the highest degree. See Gesenius, 
Heb. Gram., $128, 3. Some prefer алоотғг о to azocrtho. 
The subjunctive could be used as future (W. $ 42, 4), adopted 
probably from the Sept.— Hackett. 


e Tovrov is here emphatic. Họovnoavto, one person's act, 
is here representative of the nation v. 27, tes oe xateotnoay 
ворота etc., who constituted you a captain over us? 

Aoyorta ze діхаотт = дотоотр, they renounced Moses as 
a Ruler and a Judge, yet God constituted him their Ruler and 
Redeemer; and that, too, by the hand of an angel Tov 
ogOsvros, the one who was seen by him, or who appeared to 
him, in the unconsumed burning bush. 


Г Ev yn Anyvzcov za ev coutoa Fakaoon, not in a land of 


Egypt, nor in a Red Sea; for although anarthrous in form they | 


are definite in the grammatical fact, that adjectives and defini- 
live circumstances, dispense with the proper or peculiar use of 
the article. This further illustrates and confirms the fact that 
Ivevua Aycor is not grammatically а Holy Spirit, any more 
than yn Azyvztzov is, grammatically, а land of Egypt. 

E Avrov azovosote is repudiated from the text by Gb., 
Sch., Ln., Tf, and so is xvgzos and би» by Gb. 

^ This is a very definite verse. Обтоѕ eorw ó 
тү видоа —тү ғопиф—тоо ayyshov—trov hahovyrtos, ev tæ 
It settles the grammatical and historical 
import of zz45o«« beyond logical or grammatical debate. 
was and 15, and evermore shall be, a people called out, an 


УЕРОМЕРОЗ— 


OQEL—TOY TATEQWY. 


| to a Divine call. 


It | 





assembly; persons convened by authority, а people obedient 
But 2oj4« Swvre are likewise anarthrous, 
yet not to be represented living oracles, but the life-giving 
oracles. 

Еххдтога. “Та the church in the wilderness.” “In the 
congregation in the wilderness.” This term is found in the 
Christian Scriptures 115 times ; of these, 111 times translated— 
com. ver.—church, and thrice, assembly. In the Septuagint 
version of O. Testament, we commonly find гих ога, where 
in the English we have congregation: while in the New, 
com. version, we find congregation once, and assembly once 
for the Greek zxz45s:«, 115 times. With us the word 
* church? and meeting are most current. Of dissenting de- 
nominations it was said formerly they go to “meeting,” 
but now they all go to “church,” as the Jew goes to his 
synagogue. 

A new and improved version should harmonize 
these denominational diversities. We, therefore, substitute 
the word “congregation,” as most appositely representing the 
original. True the words “called out.” or “the called out,” 
were it a current designation, would still more literally de- 
velope the import of exxdjore. It is associated with rarnyooua, 
in Heb. 12 : 23, which is rendered the “ General Assembly"— 
even the congregation of the “First Born.” Азогохь, as an 
abbreviation of zvgiov охоз, a house of the Lord, is not found 
in Ecclesiastic antiquity. The Scotch Kyrk, or kirk, or the 
Saxon Сус, or cire, or the Danish kirke, was applied to the 


ACTS OF THE APOSTLES. CHAP. 


VII. 





KING JAMES’ VERSION. 


the angel which spake to him in 
the mount Sina, and with our 
fathers: who received the lively 
oracles to give unto us: 

39 To whomour fathers would 
not obey, but thrust Aim from 
them, and in their hearts turned 
back again into Egypt, 

40 Saying unto Aaron, Make 
us gods to go before us: for as 
Jor this Moses, which brought us 
out of the land of Egypt, we wot 
not what is become of him. 

41 And they made a calf in 
those days, and offered sacrifice 
unto the idol, and rejoiced in the 
works of their own hands. 

42 Then God turned, and gave 
them up to worship the host of 
heaven; as it is written in the 
book of the prophets, O ye house 
of Israel, have ye offered to me 
slain beasts and sacrifices by the 
space of forty years in the wilder- 
ness? 

43 Yea, ye took up the taber- 
nacle of Moloch, and the star 





GREEK TEXT. 
25 MCA A D. M и ^ 
TH EPN pera TOU ayyeAov TOU 
^ Xan a E ^ 
AaAoüvros avT@ €v TQ Oper Luva 
` ^ z у ^ 
kai TOV TATEPOV ифи, 0s EO€EATO 
Adya Сута добр ziv. ” © 
y Ny - t 
> > и. е , , 
ovk 70€Ancay откос yevéoQat 
е и e ^ 3 > и 
oL татєрєѕ NUOV, &ÀX атосоуто, 
X , и ^ 
kat €otpadnoay таїѕ Kapdias 
avrGv eis Alyumrov, ® eimovrTes 
TO "Аар, Пойосоь 1j npiv Geovs 
où TporopeúrovTar "Av: 0 yàp 
Mais obros, os éEnyayev pâs 
3 A ГА f 
єк yns Avyvz TOU, орк oldapev Tí 
, 5 ^ 41 < а 
yéyovev ато. Kai ёросҳо- 
/ > ~ е , 
пой сай EV rois ")u€pats éketvaus, 
x > , , ^ , f: 
kai avnyayov Ovatav те eióoAo, 
5 ^ v 
Kat evppaivovro ev Tots epyots 
^ ^ Ge f 49 2 
TOV XELPOY AUTOY. Естрєејє 
A € ` ^ и > ^ 
бе о Өєоѕ, кой парєдокєу avtous 
у ^ ^ ^ 
Aarpeveiw TH страт: Tov ovpa- 
^ \ СА э , 
vou: kalws yeypamra év BiBre 
Tay TpopyTar, My opayee Kal 
Ourias Tpoonvéykaté шо: em 
тессаракоута и тӯ ёри, oikos 
Гора); * Kai avedaBere туу 
` ^ 2, ` N ` 
ckgyvyv той Молох, kei то 





REVISED VERSION. 


the messenger that spoke to 
him in the mount Sinai, and 
with our fathers, who received 
the life-giving oracles to give to 
us: 
not obey, but ‘thrust him from 
them, and in their hearts 
turned back again into Egypt, 
saying to Aaron, Make us 
Jgods to go before us: because, 
as for this Moses, who brought 
us out of the land of Egypt, we 
do not know what is become 
of him. 
calf in those days, and offered 
sacrifice to the idol, and tre- 
joiced in the work of their own 
hands. Then God »turned and 
gave them up to worship the 
"army of heaven: as it is writ- 
ten in the book of the pro- 
phets; O house of Israel, have 
you offered to me slain beasts 
and sacrifices, during forty 
years in the wilderness? °You 
even took up the tabernacle 
of Moloch, and the star of 


whom our fathers would : 


And they *made а : 


49 


[o 
— 


42 








house, in which Christians met for worship. 


In the Greek | mentioned Ex. 32: 6. 


Tors egyots shows it to have been a 


church, and in some Roman communities, хоосаха, included 
Ecclesiastic goods.—We cannot but regret the present cur- 
rency of this indefinite term.—Any one can understand * con- 
gregation” a “meeting of the people," “an assembly ;” but 
how few know much, or anything, of “a church,” as indicative 
of that in Greece, Rome, England, America, or that in ancient 
Jerusalem ? 


i Axwoarto (З pers. plur. aor. 1 mid. from алого маг), they 
thrust him from them; so rendered, Acts 7 : 27, 39, twice ren- 
dered cast away, Rom. 11: 1, 2; put away, 1 Tim, 1 : 19. 

} Ocrovs ої ztgozogsvaovre«t, а literal translation of Exodus 
32:8, pluralis excellentis. Aaron made but one calf, but 
they asked for gods, Огое, in the Hebrew &"ri?w. Oros, this 
Moses, like iste, in Latin, is contemptuous—that Moses! W. 
$ 28.— Hackett. 

k Euoozonomoay. The science and art of calfmaking are 
not found in any Greek extant. It was an Egyptian art. 
“The calf,” like the ox at Memphis, called Apis, and that at 
Ueliopolis, called Aneris. Win., Realw. I. p. 644.— Hackett. 

1 Evgeaworto ev Tots egyors. This festive celebration is 





conjoint operation of the people. 

т O Ocos—eotoewe—magedoxey avtovs hatgevew тр отоа- 
тат, God turned away from them—abandoned them to serve, 
or worship, the hosts—the stars of heaven. 


п Yreateg, not oreaterg. The latter is used only by Paul, 
and the former only by Luke, and is by him indicative of a 
host, and so found, Luke 2:13; Acts 7 : 42, the host of heaven. 
Tn отоаті tov ovgavov, the army of heaven: sun, moon, and 
stars. “From the Hebrew this star-worship is called Sabaism, 
from yas.” —Hackett. Educated in Egypt the hot-bed of poly- 
theism, the Jews were for ages the victims of creature-worship. 
It was the capital sin against the theology of the Jews, as 
saint-worship and angel-worship is the capital and soul-ruining 
sin of the Roman apostasy. 


о “No, you apostatized and took up the tabernacle of your 
god Moloch,” i. e. to carry it with them in their marches or in 
religious processions. The Tabernacle was, no doubt, intended 
to resemble the one consecrated to Jehoyah. Stephen follows 
the Septuagint.— Hackett. The Seventy supply the name of 


50 


ACTS OF THE APOSTLES. CHAP. 


VII. 





KING JAMES’ VERSION. 


of your God Remphan, figures 
which ye made to worship them: 
and I will carry you away be- 
yond Babylon. 

44 Our fathers had the taber- 
nacle of witness in the wilder- 
ness, as he had appointed, speak- 
ing unto Moses, that he should 
make it according to the fashion 
that he had seen. 

45 Which also our fathers, 
that came after, brought in with 
Jesus into the possession of the 
Gentiles, whom God drave out 
before the face of our fathers, 
unto the days of David ; 

46 Who found favour before 
God, and desired to find a taber- 
nacle for the God of Jacob. 

47 But Solomon built him an 
house. 

48 Howbeit, the Most High 
dwelleth not in temples made 
with hands ; as saith the prophet, 

49 Heaven is my throne, and 
earth is my footstool: what 
house will ye build me? saith 
the Lord: or what is the place 
of my rest? 

50 Hath not my hand made 
all these things? 

51 Ye stifl-necked, and un- 
circumcised in heart and ears, 
ye do always resist the Holy 
Ghost: as your fathers did, so 
do ye. 

52 Which of the prophets 
have not your fathers persecut- 
ed? and they have slain them 





GREEK TEXT. 
v ^ ^ ^ € ^ 
астро» Tov дєо? vuv Рєшфор, 
^ , ^ 3 , 
Tous TUTOUS OÙS Епоилоате тро- 
OKUVELY AUTOLS* кой LETOLKLO Dus 
3 , ^ € 
érexeva  Baf|vAQvos. * ‘H 
\ ^ Z 5 ^ 
сктрл) тод papTupiov ùv év Toîs 
, е ^ 5 ^ 3 МА 
патраоч» nuv ви TH PIHE, 
A и ^ ^ 
kaÜos dutaéato ó AaAGv TØ 
^ ^ aN ^ ^N 
Moon, Torat avT)v ката Tov 
ГА ^ , 5 ^ 
rUTOv òv opake “ ay кой 
, , / [4 z^ 
eia yyayov diadeEapevor oi тате- 
e ^ A 49 = 3 ^ 
pes uv pera Inoov ev Ty кота- 
ГА ^ ^ e < 
oyéoe TOV Over, ov é£ocev ó 
< ` , ^ 
Oeds ато Tpocomov TÖV тате- 
е ^ е? ~ е ^ 
pov nav, ées Tov 9uepov Aa- 
5 à © и и ^ 
Bid: *° òs ебре Хари» ёуфтіоу ToU 
^ > "A fA ^ , 
Ocob, kal 1ттсато є0рєі скт- 
^ ^» Z 4T by 
voua TO Oep Jakop. УоЛо- 
^ ` 2 / ^ 5 
pov de фкодортсєу avrQ oikov. 
, ej 
48° AAN ovx 0 ÜDitoos èv хегро- 
v. ^ ^ y 
Toto vaois KaToLKEl, кабоѕ 0 
/ ГА € э , 
mpopnrns Aéyes “ “О obpavós 
/ e \ ^ e / 
pot Opovos, y дє yn отопобюр 
TOV побои pov: 7rotov otkov olko- 
+ , , , № 
боитоетЕ poi; A€yer коріоѕ" 3) 
СА ~ » ГА 
Tis TOTOS T$ KATATAVTEDS мои; 
2 € , ^ 
9? odyt 7 ҳєір pov émoínoe ravra 
тарта; 
Z2 
91 NkAmporp&ygAot, kal ame- 
, ^ ^ 
рітилтог TH KapOla kai rots MY, 
OBEN Gc MR Cops 7 ae р 
vjets аєі TO LTvevpare TQ Ау 
, € ^ 
QUTITIMTETE, os oi TATEPES VLOV 
^ 9 A 
кой Une. ° тра TOV mpo- 
^ > IQs e / 
Quràv ovk iwéav oi marépes 


€ ^ ^ > и S 
VHV; KAL ATEKTELVAVY TOUS про-! 





REVISED VERSION. 


your god Remphan, images 
which you made to worship ; 
therefore, I will carry youaway 
beyond Babylon. Our fathers 
had the rtabernacle of testimo- 
ny in the wilderness, as he had 
appointed, speaking to Moses, 
that he should make it accord- 
ing to the pattern that he had 
seen: which tabernaclealso our 
fathers having received, they 
brought in with Joshua, into 
the possession of the heathen, 
whom God drove out before 
the face of our fathers, until 
the days of David; who found 
favor before God, and desired 
to find a tabernacle for the 
God of Jacob. But Solomon 
built him a house. Neverthe- 
less, the Most High does not 
dwell in temples made with 
hands; as the prophet says: 
The heaven is my throne, and 
the earth is my footstool. What 
house will you build for me? 
says the Lord: or, what is the 
place of my rest? «Did not 
my hand make all these? 
Stiffnecked and uncircum- 
cised in heart and ears, you 
are always resisting the Holy 
Spirit: as your fathers did, 
so you are doing. Which of 
the prophets did not your fa- 
thers persecute? They "even 
slew those who shad pre- 


A 


4 


c 
t2 





the idol from tradition, but there is almost equal authority, 
says Baur, for reading 5552, Milkom, a proper name. The 
variation would bring the Greek into greater conformity to 
the Hebrew.— То «oroov tov Osov, i. е. an image resembling, 
or representing a star worshiped by them as a god. By 
Реифаз» the Seventy express aa which, like most of the 
ancient translators, they took to be a proper name, some of 
the ablest modern scholars defend the correctness of that 
translation. In this case the Greek name must have sprung 
from a corrupt pronunciation of the Hebrew name. See Ge- 
senius, Lex. p. 463.— Hackett. 





P “Tabernacle of the Testimony”—so called because it 
contained the two tables of the constitution, or supreme law, 
given to the twelve Tribes. 


a Exorae, is aor. 1, and should not be rendered by our perf. 
as in the Com. Vers. The supply of the word “things” is 
unnecessary, and is, therefore, omitted here. 


г “Eyen they slew those” is the exact order of the original 
text. Still as in our usage, They slew even those, is quite 
acceptable. 


* Who had previously announced, who showed before, who 


ACTS OF THE APOSTLES. CHAP. 








KING JAMES’ VERSION. 


which shewed before of the com- 
ing of the Just One; of whom 
ye have been now the betrayers 
and murderers ; 

53 Who have received the law 
by the disposition of angels, and 
have not kept it. 

54 When they heard these 
things, they were cut to the 
heart, and they gnashed on him 
with ther teeth. 


55 But he, being full of the | 


Holy Ghost, looked up stead- 
fastly into heaven, and saw the 
glory of God, and Jesus standing 
on the right hand of God, 

56 And said, Behold, I see the 
heavens opened, and the Son of 
man standing on the right hand 
of God. 

57 Then they cried out with 
a loud voice, and stopped their 
ears, and ran upon him with one 
accord, 

58 And cast him out of the 
city, and stoned him: and the 
witnesses laid down their clothes 
at a young man's feet, whose 
name was Saul. 

59 And they stoned Stephen, 
calling upon God, and saying, 
Lord.Jesus, receive my spirit. 





lÒéEa то Tmveðpá pov. 


GREEK TEXT. 


, ^ ^ 3 ГА 
катауує:аутаѕ mepi TNS €AÀev- 
deos TOU OtKalov, o0 voy úpeis 

, ^ и 
mpodota kal doveis yeyevnabe: 
53 е 3 ^ ^N ГА > 

otrives ЕЛаВЕТЕ Tov vopov eis 
` э и ` > э 
duatayas &yyéAcv, каї ovK egu- 
^ > , \ ^ 
Лаёате. 9*' AkoVovres д табта, 
O,empiovro Tais Kapdlas ауто, 
^ z, ` 207 СЖ 
кої €Bpvxov Tous oO0vras єт 
Ses ia ` , 
аутор. mapxoev дє тАђртѕ 

А e ГА ` 

ITvetparos “Ayiov, arevioas eis 
` > M 5 , ^ 
Tov ovpavoy, eie боба» Oto, 
$77259 ^ е ^ 3 ^ 
kal ’Глообу отта єк Óefuov 
^ ^ 65: M 
ToU 9еоб, 5% kal etmev, 'lóoU, 
^ ^ ` 
Gewpa ovs ovpavovs avewyué- 
^ eX ^ 
vous, каї TOv viov TOU avOparrov 
ёк деёфь éoróra тод Octo). 
5 ^ ^ ^ , 
57 Kpafavres 06 povi ueyáAg, 
A 5 ^ 
gvvégyov та фта GU)TOV, Kal 
a e N 3 5 > , 
opunoav ородоџадо» єт avrov 
5R £ v ^ ГА 
2% каї éxBadovres €&o THs To- 
/ е и 
Aews, éAuQoBoAovv. Kai oi pap- 
э Z ` е и ^ 
rupes azéÜevro та (рати a)TOV 
^ ` / 
Tapa rovs подаѕ veaviou KaAov- 
, 5 , 
pévov XavAov, °° kai €ArOoo- 
x , 
Aovy тор Lrépavoy, émkaAovpe- 
Nj , , > ^ 
vov kai Aéyovra, Корие Iņooù, 
9 Oes 








VII. 51 


REVISED VERSION. 


viously announced the coming 
of the Just One, of whom you 
have now been the betrayers 
and murderers—you who have 
received the law by the tminis- 
tration of angels, and have 
not kept it. When they heard 54 
these things, they were cut to 
the heart, and they gnashed 
on him with their teeth. But 55 
he, being full of the Holy Spi- 
rit, looked up steadfastly "into 
the heaven, and saw the glory 
of God, and Jesus standing on 
the right hand of God, and 
said: Behold, I see the heaven 
opened, and the “Son of man 
standing on the right hand of 
God. Then they cried out 57 
with aloud voice, and stopped 
their ears, and ran upon him 
with one consent, and cast him 
out of the city, and stoned 
him. And the witnesses laid 58 
off their garments at the 
feet of a young man, named 
Saul. And they stoned Ste- 59 
phen, *invoking, and saying, 
Lord Jesus, receive my spirit. 


53 


56 








foretold, are equally intelligible and equally exegetical of the | heaven, because he saw the heayens opened and Jesus stand- 


word zeoxatayyeliw. Ayyehos is transferred into our tongue, 
literally with us, an angel, а messenger, a nuncio. Nihil est 
absurdi si statuamus nuncium eo loco angelum dici. Crit. Sac. 

Oiceves—equiagate—you yourselves have received the Law, 
and have not kept it. 

t “Disposition of Angels," com. ver. evs деатауме ayyehor, 
ordinance of Angels, Tyndale; ministration of Angels, Rheims ; 
in-dispositione angelorum, Vulgate; par le ministere des anges, 
French. To me, it would seem, as if the tables were handed 
down through ranks of angels, as to persons standing on the 
rounds of a ladder, one below another in a line reaching from 
the threshold of heaven down to Moses. 

This is indicated in the terms selected, in all the ancient 
and modern versions that we have seen. 

ч Ев tov oveavov—towards heaven, Thomp., Doddridge, 
Murdock, Wakefield; 1o heaven, Wesley; unto heaven, 
Rheims; into heaven, com. ver, Boothroyd, Wickliffe, Tyn- 
dale, Cranmer, Geneva. It must literally have been into 


ing on the right hand of God. This case illustrates the 
looseness of translators and revisers, and, therefore, we so 
particularly notice it, and because of its bearings in more im- 
portant cases. М 

* Son is found in the original with а small letter; still, 
in our style, I do not object to a capital S, provided only it be 
uniform in all other cases in the whole volume. 

w Upper garments, Wakefield ; * Clothes,” Мага. 

х Exinahovuevoy x«t heyovra. Literally invoking and say- 
ing. “Calling on the Lord.” In the Greek, calling on, and 
saying, Lord Jesus. The English requires the insertion of the 
object, who was “the Lord Jesus.” We are, therefore, not 
to insert the word God, with our common version, which 
word it has retained from Wickliffe. “cloped God to help.” 

The Latin is correct, invocantem et dicentem Domine Jesu, 
Granville Penn in loco. This is the strongest evidence, in a 
given case, of the faith of Stephen, in the Divinity of Jesus 
Christ. 





KING JAMES’ VERSION. 


60 And he kneeled down and 
cried with a loud voice, Lord, 
lay not this sin to their charge. 
And when he had said this, he 
fell asleep. 


CHAP. VIII. 


Ахр Saul was consenting unto 
his death. And at that time 
there was a great persecution 
against the church which was 
at Jerusalem ; and they were all 
scattered abroad throughout the 
regions of Judea and Samaria, 
except the apostles. 

2 And devout men carried 
Stephen to his burial, and made 
great lamentation over him. 

3 As for Saul, he made havoc 
of the church, entering into every 
house, and haling men and wo- 
men, committed them to prison. 

4 Therefore they that were 
scattered abroad went every 
where preaching the word. 

5 Then Philip went down to 





GREEK TEXT. 


де Ta yovara, ckpa£e povi pe- 
yarn, Куре, Ha) стђстѕ avrois 
тур Gpapriay тартуу. Котобто 
єітоу екоци) 09. 


CHAP. VIII. 


XaüXos дё Hv ocvvevdoxav TH 
avaupécet avrod. Бубето де 
ev ке TH мера Sumy pos peyas 
emt Tv ёккАзсіау тр ev 'Tepo- 
cord pots: mávres TE dteomapn- 
TAV KATA TQS > Хораз rhs Tovdatas 
Kal Lapapetas, т mv TOV dmo- 
столе. cuvekopucay O€ тор 
Srépavov avopes evdAaBels, Kat 
етой оауто komerüv péyav ёт 
avrQ. 3 Уаблов д2 éXvpaivero 
THY €xkAnolav, KaTa TOS oikovs 
ciomropevomevos, avpov re &vOpas 
Kat yuvaikas таребои eis фу- 
Лаки. *.oi uev оди дастарё- 
res OmmABov, EvayyeArCopevor TOV 
Aóyov. 

5 ФГАЛИПОХ де kareA0ov 





ACTS OF THE APOSTLES. CHAP. VIII. 


REVISED VERSION. 


And he kneeled down 
eried out, with a loud voice, 
Lord, lay not this sin to their 
charge. And when he had said 
this, he fell asleep. Now Saul 
was consenting to his death. 
CHAP. 
Now on that ‘day there 
arose а great persecution 
against the congregation, 
which «was in Jerusalem; and 
they were all scattered abroad 
throughout the districts of 
Judea and Samaria, except 
the Apostles. Yet devout men 
jointly bore ‘away Stephen to 
the grave, and made great la- 
mentation over him. But Saul 
“wasted the congregation, en- 


VIII. 


tering into the houses, and 
*dragging forth menand wo- 
men, he committed them to 
prison. Nevertheless, the 'dis- 
persed, passed along preach- 
ing the *word. Philip, indeed, 


and 60 


oo 





y Ey 6/8127] TH 714804. 


And on that day. Zn, on, and un 


ing choice. With us 


district is less Roman, and more popular 


are derived from a Saxon verb signifying—/o come to. to meet, 
to pass. Hence they all denote nearness, closeness, contiguity. 
Webster. “In that day,” with us, frequently indicates a 
length of time—a period of time, beyond a certain day—or a 
single day. Reference is here, obviously, to Stephen’s Martyr- 
dom, and the consequent dispersion of the Church that was in 
Jerusalem. This is confirmed by another reference to it, 
chap. 11:19; of uev ov» dcaomagertes ало tys Olupems tys 
yevouerns exe Nrepavey, making that very day the epoch of 
the dispersion of the Church. 

* Еуғрғто. Two, indicates to come into existence, or to 
begin to be. As more definite we may prefer began to be—to 
there was. In our currency they are nearly equal; still his- 
torical accuracy is better secured by the former than by the 
latter. 

* Tyv after exxdnovay is demonstratively expletive ~and 
justifies “that was in Jerusalem.” 

> Tas yogas—zoga in com. ver. is represented by country, 
region, land, ground, field, coast, occurring 27 times. Zer- 
ritories is here too large; coasts, too maritime ; and lands, in- 
apposite to the territory.— District, or region, is our remain- 





than region. 

с Xwrezouigar—bore away together—to the grave, Hackett. 
Less ambiguous we prefer—jointly bore away Stephen. ExzouS@ 
was appropriated to funeral pomp, like offerre with the Romans. 

3 Avuawoua, is an dak Asyousvor. Havoc is а Saxon 
word, and indicates a hawk. He hawked the Church would 
be hypercritical, and, therefore, inapposite.—^ He made hayoc” 
of it is little better. We prefer Milton’s use of the term, or 
rendition of it—he wasted the Church. Being here the 
imperfect of Avwearouat, indicating a continuous devastation 
we would translate it.—BDut Saul wasted or was wasting the 
congregation entering into the houses of the disciples—xara 
tovs otzove, erortrogevouevos avowy &c., Meyer, Hack. 

e Xvgaw—s0vgov as in com. ver. John 21 : 8, should here be 
represented by dragging—as fishes in a net.—So it is found 
im Acts 14 : 19, “after stoning Paul, they dragged (eovgor) 
him out of the city." 

Г Oi игр ovy. Nevertheless—“ They that were dispersed” 
usually contracted into “the dispersed ;” more sententious 
and equally grammatical. 

Е Evayythi&outvot vov loyor, literally, evangelizing the word. 


ACTS OF THE APOSTLES. CHAP. VIII. 


KING JAMES’ VERSION. 


the city of Samaria, and preach- 
ed Christ unto them. 

6 And the people with one 
accord gave heed unto those 
things which Philip spake, hear- 
ing and seeing the miracles which 
he did. 

7 For unclean spirits, erying 
with loud voice, came out of 
many that were possessed with 
them: and many taken with pal- 
sies, and that were lame, were 
healed. 

8 And there was great joy in 
that city. 

9 But there was a certain 
man, called Simon, which be- 
foretime in the same city used 
sorcery, and bewitched the peo- 
ple of Samaria, giving out that 
himself was some great one: 

10 To whom they all gave 
heed, from the least to the great- 
est, saying, This man is the great 
power of God. : 

11 And to him they had re- 
gard, because that of long time 








GREEK TEXT. 
> , A , 3 x 
eis тол THs Хараре, €Ky- 
э ^ ^ , 
pvccev avrois TOv Xpirov. 
6 ^ / ty ^ 
просеЁХор тє ot OxAoL rois Àe- 
и E “ ^ ГА € 
yopévois vro тоб Ф:Лттоо opo- 
` ^ A ^ 
Oupadoyv, ёи TH &kovew avrovs 
` и ` ^ А. s / 
кої BA€rev та onpeia а eroiet. 
т ^ ^ ^ э , , 
поЛАоу yap TOV EXOVT@Y TYEU- 
> , ~ , 
para акадарта, BoGvra peyaàn 
фору eEnpxero: oAAol дё Tapa- 
1 €SNPX p 
и ` x 3 , 
Achupevor kai ҳоло! eÜepozrevOn- 
ГА ^ 
сау. 8 kal éyévero хара peyáàn 
2 ^ / > ГА 
€» TH поле ekeivy. 
: Е 
Tis отораль Žipov троётӯђрҳєу 
^ , , ^ 
ev TH поле payevov каї боти 
то роз Tis Хараре, Aéyov 
Ей Twa éavrüv péyav: @ 
лросєіҳоу TavTEs amo шкроб 
DA А , Ф 7 
€ws peyadov, Aéyovres, Obros 
е , ^ ^ 
€aTiw 1) Ovvapus ToU Oeod 7) pe- 
{А ED de 
yarn. posetyov € cord, 
Sud TO (каф xpovo rats payetas 








9’ Ap дє 





REVISED VERSION. 


having gone down to a city of 
Samaria ^was announcing the 
Christ to them: and the multi- 
tudes were, with one accord, 
giving heed to the things spok- 
en by Philip, when they 'heard 
and saw the miracles which 
he was doing: for, from many 
who had unclean spirits, they 
were going out, crying with a 
loud voice; and many palsied 
and lame were healed. And 
there was great joy in that city. 

But there was there, before, 
a certain man, named Simon, 
who formerly, in the same 
city, had practiced sorcery, 
and ‘astonished the people of 
Samaria, boasting that he was 
some great one. To whom 
they all gave heed, young and 
1014, saying, This man is the 
great power of God. And to 
him indeed they gave heed, be- 
cause that for a long time, he 


53 








It first appears in the Christian oracles, Matthew 11 : 5.—In 
the passive sense “the poor are evangelized ; or it may be 
rendered “the poor have the gospel preached to them.” But 
we have another Evangelical formula tantamount, in many in- 
stances, to this. It is first found Matt. 4: 23, Jesus—taught 
(dcdaozwv) in the Synagogues of Galilee and was preach- 
ing (#jevoowr) the gospel of the kingdom, то svayyeleov cre 
Вад егаѕ. This subject merits a treatise rather than a note. 
We сап only note the following facts.—1. Azjev§—a public 
herald—oceurs but thrice in the Christian Scriptures, and is 
always rendered preacher com. ver.; literally, in Greek cur- 
rency, it indicates a public crier and a herald, Critica Sacra.— 
'The Septuagint use it for a word which signifies clamare, to 
cry aloud, Jonah 3 : 7 ; also for a word signifying vocare, to 
call; and publicé profiteri, Gen. 4 : 43; also for a word signi- 
fying voce lata ac plena personare, Hosea 5 : 8. “Blow the 
cornet in Gibeah, the trumpet in Ramah, cry aloud at 
Bethaven, after thee O Benjamin!" When used to denote 
preaching it is always used metaphorically, Critica Sacra. 
We preach, то evaysAliov, the gospel, we teach, 7 didayn, the 
doctrine of Christ. See note on v. 25. 

^ Knovoow occurs 61 times; 5 times publish, teach, proclaim, 
and 54 times preach. We have of the same family z7ov£, and 
znovyua, the latter 8 times always rendered preaching, and 
хпоо&, З times preacher. The whole family, then. appear in 
Holy Writ 72 times. Of these, 65are preach and preaching and 





preacher.—The didaovm family, of six members, dcdaxtizos, 
дедахтоз, бидаокайиа, Sidaczahos, д:дахт, occurs in the above 
members of it, in all 114 times; represented in our language 
by teach, teaching, teacher, or Doctor, Doctrine, didactic, or 
apt lo teach. Preach and teach are therefore two distinct 
employments, never once confounded, or substituted, the one 
for the other, in all the oracles of God. 

i Ev tw azovew—ev, with the infinitive, denotes, not the 
cause, but the occasion. Kiihner’s Greek Grammar, Hackett. 

j Instead of “from many” we may read “out of many” 
without violating any law or reason; and also without any 
more precision of sense. 

к E&orwyv. Imperfect active of ғ отуи: and e&ovac, ob- 
stupefacio—to astonish. to amaze, to confound, to astound, to 
have no sense lefi—obstupuere animi, Virgil; extra se esse, to 
be out of one’s self, Beza. Hence the word ecstasy. There is 
no one Latin word which doth sufficiently express that Greek 
word; for it signifieth—prze admiratione apud se non esse, et 
de statu mentis dejici, Mark 2: 12, Vulgate. Miron, Beza; 
obstupesco, vel percellor: for the Greek word signifieth men- 
tem alicujus veluti amovere, which the Latin percellor also 
doth, Beza, Critica Sacra. Astownded, that is—astonished to 
dumbness, Webster. 

1 “From young to old,” is the exact rendering, if we change 
* from small to great.” We repudiate unto as antiquated and 
out of use amongst our best writers. 


54 


ACTS OF THE APOSTLES. CHAP. 


VIII. 





KING JAMES’ VERSION. 


he had bewitehed them with 
sorceries. 

12 But when they believed 
Philip, preaching the things con- 
cerning the kingdom of God, 
and the name of Jesus Christ, 
they were baptized both men 
and women. 

13 Then Simon himself be- 
lieved also: and when he was 
baptized, he continued with 
Philip, and wondered, beholding 
the miracles and signs which 
were done. 

14 Now when the apostles 
which were at Jerusalem heard 
that Samaria had received the 
word of God, they sent unto 
them Peter and John: 

15 Who, when they were come 
down, prayed for them that they 


GREEK TEXT. 


ГА [4 9 v \ 
éécorakévai avtovs. 1° "Ore дё 
eriorevoav TO ФМ evayye- 
AuCouévo Ta тєрї THs Васе 

оёр Ta пері THs Baoideias 
Tov Oeov kai TOU ovoparos TOU 
a ^ , 
"сод Христо, єВатт(Соуто 
z А ^ 13” < ^ 
&vÓpes тє kai yvvaikes. о дє 
, STUN 
Nipov kal avros ётістєосє, каї 

M 5 ^ ^ 
Barri cis WY троскартерои Td 
QiAUGrTQ* ӨєюрФу re opeta kai 

и , , э , 
Suvapers peyaras ywopévas, e£- 

14 > , ` & L3 
стото. Axovoartes дє ot év 
e ГА , A v 
JepocoAvpots  amogToÀot, OTL 

z € Vv и ` “A 
дебектои 7) Хараре тоу Aoyov 
^ ^ и ` 
Tov Qeov, aréoTeňav Tpos av- 
` ` 5 и ва. ^, 
tous tov llérpov кой “Iwavyny: 
5 ei ГА 2 
15 0їтієѕ karaßavres Tpoav- 
^ © ГА 
Eavro пер: avTav, omes Хаос 





REVISED VERSION. 


had astonished them with his 
™sorceries. But when they 
"believed Philip, preaching the 
things concerning the king- 
dom of God, and the name of 
Jesus Christ, they were im- 
mersed, both men and women. 
Also Simon himself believed; 
and when he was immersed, 
he constantly «adhered to Phi- 
lip, and, beholding the mira- 
cles and signs which were 
done, he was astonished. 
Now when the Apostles 
who were at Jerusalem, heard 
that Samaria had received 
the word of God, they sent 
to them Peter and John, 
who, when they had come 
down, prayed for them, that 


= 


3 


= 


4 


m 


5 


might receive the Holy Ghost : 

16 (For as yet he was fallen 
upon none of them: only they 
were baptized in the name of 
the Lord Jesus.) 





^ с 
Пуъебра ' Ayuov. 
5 x > , ` MEN э \ 
NV Єт OVOEVL avrÓv єЄтіитєттоко, 

, b и © A 
povov дє ВеЕВаттио метро оптрхох 
< У ^ > ^ 
eis TO ovoa то? Kupiov ' Inc. 


they might receive the »Holy 
Spirit. For as yet, she had 
fallen upon none of them: only 
they had been immersed into 
the name of the Lord Jesus. 


16 z ^ 
OUTO yap 








m Tais парез, with his sorceries. He is, therefore, pro- 
perly called Simon the sorcerer.—One of the tribe that con- 


tended with Moses. 


п Ermwovevoar ty Фалл, literally, they believed in Philip 
preaching—in what he preached. 


о Тооохаотғос», semper adsum. Не constantly adhered. 


P AaSwor nvevua Чулот. That they might receive the 
Holy Spirit. This is literally а holy spirit or, as printed in 
our standard text, Holy Spirit. There are not wanting some 
who now, as formerly, have imagined that without the article, 
and without capital initials а holy spirit, or a holy temper is 
all that can be understood and expected in such eases. Fatal 
to such hypothesis is the fact, that, in our accredited originals, 
we have 16, in both cases, with, and without the article, and 
with, and without capital initials. In the very next occur- 
rence in the next verse and in the same Bagster’s approved 
text, it is printed in capital initials. То лугуна vo Ayiov, 
with the article, nor is this a solitary case. We have many 
such. See ch. 1: 5, note o, and ch. 10 : 38, note 


4 He had fallen upon none of them. "They had only been 
immersed into the name of the Lord Jesus. It may, indeed, 
be appropriately rendered, Jt had fallen upon none of them, 
but while gender is regarded, it must also be regarded and 
remembered, that the Spirit is appropriately personified by 
the Lord himself, and commissioned as his agent or mis- 
sionary.—John reports his personal mission and work in a 





language and style most precise, definite, and unmistakable— 
under the commission of his personal ambassador or advocate, 
John 16. The mere Etymologist would translate the 16th 
verse as follows :—‘ because at that time it had fallen on not 
one of them.” This would be apposite to a gust of wind, a 
shower of rain, or a flash of lightning. The ambiguity in 
some minds on this subject arises wholly, as we conceive, 
from the fact that there are no genders in heaven, nor amongst 
spirits, nor in the Qecorns (an &z«E leyouevor), the Godhead. 
Again the Father, Son, and Holy Spirit are a special manifest- 
ation or revelation of Qecorys, or Jehovah, in adaptation to a 
special emergency in the universe. Eternally it was Jehovah. 
In creation it was God, the Word, the Spirit. But the Worp 
that was in the beginning in or wiih God, and that was God, 
became a man, and therefore masculine, though embracing all 
humanity, no one personality; irrespective of sex or gender. 
Woman—or wombman, being created out of one person, became 
a second person in humanity, as the worp was in Divinity.— 
Hence the Holy Spirit equally personal, proceeding from both, 
became a third person and though equally Divine was neither 
first nor second but third—hence neither and neuter are one 
in essence and constitute a third manifestation or personality 
of the absolute Jehoyah. The pronominal neuter is a mere 
grammatical contingency growing out of the clumsiness and 
awkwardness of our composite language, an imperfect vehicle 
to introduce Jenoyau Егонти into human head, human heart, 
or human tongue. 


ACTS OF THE APOSTLES. CHAP., VIII. 


55 





KING JAMES’ VERSION. 


17 Then laid they their hands 
on them, and they received the 
Holy Ghost. 

18 And when Simon saw that 
through laying on of the apos- 
tles’ hands the Holy Ghost was 
given, he offered them money. 

19 Saying, Give me also this 
power, that on whomsoever I 
lay hands, he may receive the 
Holy Ghost. 

20 But Peter said unto him, 
Thy money perish with thee, 
because thou hast thought that 
the gift of God may be purchas- 
ed with money. 

21 Thou hast neither part nor 
lot in this matter: for thy heart 
is not right in the sight of God. 

22 Repent therefore of this 
thy wickedness, and pray God, 
if perhaps the thought of thine 
heart may be forgiven thee. 





GREEK TEXT. 


IYA , 3 ^ ^ ^ Bi 9 
rore emeriÜovv Tas ҳєіраѕ ет 


^ , ^ 
avrovs, kal ehapBavoy 1Шуєдра 
er ^ ` 
Aywv. 18 Оваоареров dé 0 
У \ ^ з ГА 
Xov, ore due THs Émi0éoeos 
= A = / / 
TOV Харфи тфу amooroAov ôl- 
` ^ A [4 
dora: то Пуєдра то  Aytov, 
и ^ / 
TpoonveyKey ойтоїѕ xpnpuara, 


и А ` . 
19 Луу, Доте kåpor түу é£ov- 


ГА £ e Tu 5 3 ^ ` 
Tiav TaUTHY, Пра Q av ETLOO TAS 
^ и ^ с 
xetpas, Ашот Шрєдра Aycov. 
20 / Nd N > \ 
Jlérpos дє eime mpos avrov, 
f , ^ » 
To àpy/piv соо соу сої ety eis 
, у N N ^ 
amo eav, оті THY OwpEeay TOU 
= / ` , 
Оеоб evopicas да уртиотои 
^ y 
kracba. 7! o)k ёсті сог pepis 
одде kXjpos ви TH Aoye TOUTE. 
7 уар Kapdia cov ovK єсти €U- 
^ Z ^ ^ 22 
дєїа ёубтіоу тоб Oeod. ? pera- 
, 5 ` ^ 
vonoov оду ато THs Kakias соо 
, ^ , ^ ^ E 
TAUTNS, kal SenOnre ToU Өєод, ei 
+ э , ГА € eA 
apa афєбтаєтаї wor т eTivoia 
^ E , ^; 
Ts Kapdias соо. ” eis yap 








REVISED VERSION. 


Then they laid hands on them, 17 
and they received the "Holy 

Spirit. And when Simon *saw 18 
that, through laying on of 
the Apostles’ hands, the Holy 
Spirit was given, he offered 
them money, saying, Give to 
me also this power, that on 
whomever I lay hands, he 
may receive the Holy Spirit. 
But Peter said to him, may your 
silver go to destruction with 
you, because you have pre- 
sumed to procure the gift of 
God through money. То ‘you 
there is no part nor portion in 
this thing, for your heart is not 
right in the sight of God. Re- 
form, therefore, from this your 2 
wickedness, and pray ‘the 

Lord, if, perhaps, the vdevice 

of your heart shall be forgiven 


NS 
[$4 





The great Teacher himself changed the gender of the Holy 
Spirit in his valedictory promise reported by the beloved 
disciple, who slept in his bosom; he christed, or christened 
him, ó zagaxzdnros.—Hence the new style лёшую avrov— 
EXEW OS eh wv—exewvos EME JdoEacet—-tov £nuov Anyerou— ва TOU 
&uov Рута, zat avayyehar veer, John 16: 12-15. І more 
than question the propriety of sacrificing a Divine impersona- 
tion, or a Divine personality, to the capricious etiquette of our 
he, she, it. He is our most worthy pronoun, and why fastidi- 
ously sacrifice the ZagaxAyros, to our least worthy ! ! 


* Elaugavov mvevua Aytov. They received the Holy Spirit, 
or they received Holy Spirit—is equally grammatical —why 
not the latter rather than the former! Especially since in the 
next verse we find то лугоша vo Ayiov. But we shall be 
told in the latter case it is the subject of the proposition. It 
is, however, the same Holy Spirit whether the subject or the 
predicate of the proposition. But Simon when stipulating for 
this power, or authority of imparting the gift, uses the anar- 
throus form,—so we find it in John 20 : 22, after the same 
verb; but in Acts 10 : 47, in a similar attitude, we find the 
то nvevua vo Aytoy vouchsafed to the believing gentiles on 
the imposition of Paul's hands. 


* For Фғасаиғрос, read wr, Gb., Sch., Ln., Tf.: and Tf.’s 
Stereotype Ed., for то ztvevua то &ytov, simply то nvevua. 





t We have here yonuwara—riches—and in у. 20, то «gyvotov 
—money or silver. 

Agyvgrov—properly indicates silver, and nine times in 
twenty occurrences is so rendered in the com. ver.; while 
yonua in the plural number is always represented by riches or 
money, com. ver. 

" “То you there is no part nor portion in this speech” is 
more literal—or grammatical—as doyos is sometimes so ren- 
dered in the com. уег.— Е» loy@ tovto, in this word, doctrine, 
or gospel, Ols., Neand.; in this thing, viz. the gift of the 
Spirit, Ben., Mey., De Wette, as quoted by Hackett. 

Y AenInte vov Feov, com. text. Aendyre vov xvgiov, Ln., 
Tf.—Griesbach marks it as supported by great authorities. It 
is also more in harmony with the genius and spirit of that 
epoch—The Lord Jesus being then recognized as recently 
constituted the reigning sovereign—the head of the church— 
is in this case declared to be the immediate source of this 
special mission of the Spirit. “ Не has shed forth that which 
you now see and hear." 

w Её aga enwoca. This word is only used once in N. T., and 
is not represented by the word thought.—Device or machina- 
tion is its proper representative. The Vulgate and Erasmus 
give cogitatio. Nimium dilute, says Critica Sacra —Ezwora, 
pronsus hic respondet Hebree voci Zamam. Beza in loc. Vide 
Drusium in loco, Crit. Sacra. 





56 


ACTS, OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


23 For I perceive that thou 
art in the gall of bitterness, and 
in the bond of iniquity. 

24 Then answered Simon, and 
said, Pray ye to the Lord for 
me, that none of these things 
which ye have spoken come up- 
on me. 

25 And they, when they had 
testified and preached the word 
of the Lord, returned to Jeru- 
salem, and preached the gospel 
in many villages of the Samari- 
tans. 

26 And the angel of the Lord 
spake unto Philip, saying, Arise, 
and go toward the south, unto 
the way that goeth down from 
Jerusalem unto Gaza, which is 
desert. 

27 And he arose, and went: 
and behold, a man of Ethiopia, 
an eunuch of great authority 
under Candace queen of the 
Ethiopians, who had the charge 
of all her treasure, and had come 
to Jerusalem for to worship, 





GREEK TEXT. 
^ , ^ , 
XoAnv mikplas Kat gvvOeojuov 
> ГА e ^ » 24 > 
AOLKLAS орф сє ovra. Атокр:- 
\ € 5 
Geis дє о Миши eire, AenOnre 
^ е \ ^ ^ * , 
без опер HOD TPOS TOV KUpLOV, 
DÀ ` OA С И ANS 9 
omes pmóev éméAÜm єт epe ov 
> / 
єірђкатє. 
5 e ^ 56 , 
25 Ot реу оду Stapaprupapevor 
N А ~ , = 
kat Aadnoavtes TOv Aoyov ToU 
A , 
kupiov, vmréaTpeav eis 'Tepov- 
` , ^ 
caAyu, поЛЛаѕ тє Komas TOY 
Lapapetav evnyyeXcavro. 
Е / ` A 
26 "AyyeAos де kvptov éda- 
\ 
Agce mpos QO(Aurmov, Aéyov, 
, , ^ , 
Ауасттб: кої zropevov ката pe- 
` e ` A 
onuBpiav, ext tyv 000v тур 
, э Ar e ` 
kataBatvovoay ато Lepovaadnu 
> A © » 
eis Габар айту воть čpnpos. 
2 y 
" Kal ayagTàs émopevOn: al 
3 ` ` > ^ 
idov, avnp Ао evvodyos до- 
ГА , ^ 
vaotns Kavóakgs tis Вад Мо 
> / a 5 , 
ons Аід:отор, 0s 7» ет пасть 
A и Э ^ > f; 
тӯѕ уа) avrns, 0$ enve 
ГА » AN 
mpookuvycay eis ‘Lepovoadnp, 





VIII. 


REVISED VERSION. 


you; for I perceive that you 23 
arein the gall of bitterness, and 
in the bond of iniquity. Then 24 
Simon, answering, said, Pray to 
the Lord for me that none of 
these things, which you have 
spoken, may come upon me. 
They therefore, when they had 
testified and preached the word 
of the Lord, set out on their 
return to Jerusalem, and they 
preached the gospel in many 
*villages of the Samaritans. 
But an Angel of the Lord 
spoke to Philip, saying, Arise, 
and go toward the south, to 
the way that goes down from 
Jerusalem to Gaza (which is 
the way through the desert). 
And he arose and went; and 2 
behold a man of Ethiopia, 
an ‘officer of great authority. 
under Candace, queen of the 
Ethiopians, who had the charge 
of all her treasure, and had 
come into Jerusalem to *wor- 


го 
c 


26 





х Mollas te xmas tov Sapagerroy ғоууғ/лсарто, Aor. 1, 
mid. "Villages being here the object of this verb, we must 
render it in grammatical harmony with this fact; and they 
evangelized many villages of the Samaritans. 

Evnyyehioavto may state the result of their labors while 
they had been absent, or what took place on their return to 
Jerusalem, Kuin., De Wette. Mey. This latter view agrees 
best with the order of the narrative. 

This verb, according to a later Grecism (Lob. ad Phryn. page 
207) may take its object in the Accusative as well as in the 
Dative, Com. V. 40; 14:15, 21; 16: 105 Luke 3:18; Gal. 
1:9; W.$32:1; Hackett, p. 125. 

Dismissing the labors of Peter and John, he continues the 
narrative of Philip. They went to Jerusalem—and Philip 
towards Gaza. 

“They went back to Jerusalem,” or “returned to Jeru- 
salem,” is more in our modern style, if we do not regard the 
fact, that they did not immediately and straightforward prose- 
cute their journey to Jerusalem—but we are informed, that 
on their return they communicated the glad tidings to many 
villages of the Samaritans. 


У Еотиоѕ, being an adjective, is found as such fifteen times 
in the N. Test. This occurrence may, or may not be an ex- 





ception—but it is the only one that is not obviously associated 
with a noun in concord, and here it may through e?zz qualify 
odos. Some refer it to Gaza, sixty miles southwest of Jeru- 
salem. Hence Hug, Scholtz, Meyer, and others suppose that 
this is the place here described by egyuos, desert. But Gaza 
was not destroyed A.D. 64 or 66, when this book was com- 
pleted, and if even later it could not have received this name. 
There having been several ways, at least two, well known to 
history, we presume that the angel directed Philip to the 
course which he took in order to meet the officer of Queen 
Candace. "Two roads actually exist to this day, one of which 
passes through the desert inhabited by nomadic Arabs. There 
was a plurality of queens of this name. 

* This Eunuch is distinguished by the title—deraors zav- 
дах tng Волос Avdtor@r—Candace the queen of Ethio- 
pians. Strabo and Dio name this queen as warring against 
the Romans in the 23d year of Augustus Casar—Ethiopia 
was that portion of Africa south of Egypt. Pliny also names 
Candace a queen of the Ethiopians. 


a TTooomrnawy sts Teoovoanu. Не not only came to 
Jerusalem to worship, but he came to worship, es Zegov- 
оази, into or within Jerusalem.—We find a different formula 
of worshiping at this centre. Paul in the textus receptus 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


28 Was returning; and sitting 
in his chariot, read Esaias the 
prophet. 

29 Then the Spirit said unto 
Philip, Go near and join thyself 
to this chariot. 

30 And Philip ran thither to 
him, and heard him read the 
prophet Esaias, and said, Under- 
standest thou what thou read- 
est ? 

31 And he said, How can I, 
except some man should guide 
me? And he desired Philip that 
he would come up, and sit with 
him. 

32 The place of the scripture 
which he read was this, He was 


GREEK TEXT. 


2 


8 $ e и ` , 
nv тє vmooTpéDov kai ka05- 
325 ^ oS ^ 
pevos ézi TOU ариатоѕ адтоб, 
, ^N , 
kai ауєуіюскє Tov mpopyTny 
e L4 5 \ ` ^ 
Hoaiav. ™ eie O6 то пиеб- 
^ , / 
ша TQ Ф:Лттое, ПросєАбє kai 
, ^ e и 
KOAAnONTL TQ «pueri. TOUT. 
` ` 
9" Просбрамфь 96 о Pirros 
la ^ 
"Kkovg€v AUTOU QVAYIVØTKOVTOSŞ 
` , e E ` 
rov mpodyntny Hoaiav, каї 
5 > , и ^ 
ейтеи, Apa ye ywoakets а ava- 
и < € ` i ^ 
уске; ‘О ôè eme, Tos 
^ A ГА LAS И e 
yap av Ovvatuxv, вар ил) Tis 0On- 
, у ` 
ynon pe; ШарєкаЛєсє тє TOv 
и \ 
Ф:Лттоу avaBavta kabisat соу 
ЕД ^ 32 е \ ` ^ 
атф. “1 дє TEpLOXN TNS ypa- 
^ ^ > 5 [r4 
Qs nv aveytveokev, v айтп, 





VII. 57 


REVISED VERSION. 


ship; and he was *returning, 28 
and, sitting upon his chariot, 

he was reading Isaiah, the 

prophet. *Moreover the Spirit 29 
said to Philip, Go near and 
ajoin yourself to this chariot. 
And Philip *having run up to 
him, and heard him reading Isa- 
iah, the prophet, said, Do you 
understand what you are read- 
ing? He replied, How can I, 
except some one should fguide 
And he *invited Philip 
to come up and sit with him. 
Now the "passage of the Serip- 32 


30 


me? 


The 
Eunuch went worshiping info Jerusalem ; while Paul says, I 
went up worshiping in Jerusalem. We adjust this difference 
by repudiating the reading in the Textus Receptus in Acts 
24:11, and by substituting evs for ғ» on the authority of 
Lachmann and Tischendorf in Bagsters’ Improved Greek text. 
Fis, indeed, is grammatically and naturally associated with 
verbs indicative of motion or progress; while ev is appropri- 
ately connected with verbs intimating rest, repose, or cessation 
from action. It is a beautiful fact that mgoozvvew, occurring 
sixty times in the Christian Scriptures, is uniformly, in every 
case, represented by the word worship. 

It is also anather remarkable fact, and worthy of all com- 
mendation, that weovevyn, prayer, and лоосғоҳоиси, I pray, 
occurring in the Christian Greek Scriptures one hundred 
and twenty-three times, are invariably represented by pray 
and prayer. What an unspeakable blessing to the world—to 
Christendom especially, had the same law been obseryed in 
reference to Baptize, Baptism, bishop, presbyter, deacon, &c., 
&с.! There lives not the man who could compute the gain 
to the Church and to the world from such a fact. 

A question on es TegovacAzu.—Did the Eunuch go to wor- 
ship within Jerusalem, or go into Jerusalem to worship ?— 
These are very different ideas or objects. If a Jewish prose- 
lyte he went to, or into Jerusalem to worship the God of the 
Jews as the God of the whole earth—the One only living and 
true God. But if he went merely to worship to, into, or unto, 
Jerusalem, or to do homage to the localities there, he had 
need to have propounded other and different questions than 
those he submitted to Philip. 

But may not the idea embraced in the original be more ap- 
positely couched in the formula he had come to worship 
within Jerusalem—in the spirit of a pious Jew, as represented 


says: avefyv лооотлљтоо» ev Tegovoalnu, Acts 24: 11. 





ture, which he was reading, 





in the songs of degrees, Ps. 122: 3. To Jerusalem—“ the 
Tribes go up, the Tribes of the Lord—to the testimony of 
Israel to give thanks to the name of the Lord. For there are 
placed the Thrones of Judgment—the thrones of the house 
of David.—Peace be within thee! Because of the house of 
the Lord our God I will seek thy good.” This was the great 
attractive centre of all who recognized the God of the Jews, 
as the One only living and true God. 


> Hv te ълоотоғрор zat zadnuevos ext.—And he was re- 
turning, &e., exe, upon his chariot—and he was reading—a 
happy indication of the appositeness of the imperfect to 
express continuity of action. 


с 4e, moreover, 1 Cor. 15:1. The Spirit said: approach, 
лоооғ/де хаг хот, and join yourself to that chariot.— 
“And do you understand what you do read?” said he; rather 
are you understanding what you are reading? A happy illus- 
tration of the continuative force of the present tense. 


a KoldnInxi—zollaw—to cleave to, to keep company, to 
join. In ten occurrences in Luke's and Paul's use of this 
word it is six times rendered join, com. ver. 


* Поосдоаио». 2d Aor. part. Active of zrgoorgezo, curro, 
ran to him, having run up to him. 


Г Eav из odnynon—from odos, a way, and ayw, I lead. Go 
before me, lead me.—So Homer, Od. 10 : 263; Xeno. Cyro. 
4:5,13; Mem. 3:2 4. A leader in war, to guide by leading 
the way. 


Е IagsezaAeae—invited him—xzadioae avy арто. 

^ Пғогоҳ vs yougns, the passage of Scripture, not the 
place. See Stobeus in Ecc. Phys. р. 164, a Dion. Hal. de 
Thuc. 25. Сіс. ad Attic. 13 : 25. 


58 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


led as a sheep to the slaughter ; 
and like a lamb dumb before his 
shearer, so opened he not his 
mouth : 

33 In his humiliation his 
judgment was taken away : and 
who shall declare his genera- 
tion? for his life is taken from 
the earth. 

34 And the eunuch answered 
Philip, and said, I pray thee, of 
whom speaketh the prophet this? 
of himself, or of some other 
man ? 

35 Then Philip opened his 
mouth, and began at the same 
scripture, and preached unto him 
Jesus. 

36 And as they went on their 
way, they came unto a certain 
water: and the eunuch said, See, 
here is water ; what doth hinder 
me to be baptized ? 

37 And Philip said, If thou 
believest with all thine heart, 
thou mayest. And he answered 


and said, I believe that Jesus 
Christ is the Son of God. 





i H;9r, he was led away. 
all lambs are dumb, but not silent. 








And, as a silent lamb—agwyvos, 
This Lamb of God was 


GREEK TEXT. 
e / ^ ^ 
Ds mpoBarov eri a Qaynv 7x09, 
e > э / ^ / 
kal cs dpvos evavtioy ToU кеі- 
porros avrov афороѕ, OUT@S OUK 
: 
@робуе TO стоша абтоб. 7? ёу 
A Р up Ga; 
cj TATEWØTEL avTod 7) кро 
^ J A ` X , ^ 
avtov pln, THY дє yeveav avro 
/ с? » ^ 
ris Onpyjaerau; OTL aipeTaL ато 
^ ^ e ^ > ^ 34 >? 
THs yns 1 Gon адтоб Aro- 
^ ^ O , 
kpiÜcis де 0 evvovdxos TØ Pircr- 
5 ^N ГА 
пф eie, Двора aov, тері Tivos 
0 ‘профит Ауе TOUTO ; тері 
€avTov, 1) mepi érépov Twos; 
35 'Avot£as 0€ о Dimros то 
, ^ > у N 
стора QvTOv, кой  dpEapevos ато 
TNS ypaphs | TaUTNS, €UyyyeAt- 
caro avt@ tov “Incovv. 3 ós 
\ 3 4 ^ N eat 
дё émopevovro ката THY odor, 
5 , © 
лдор єт TL одор" кои pnow 0 
cùvoûyos, [000 vdwp: ті коли 
pe Ватто буи; ?' Eie dé 0 
ФМттоѕ, Hi mwrreves é£ oAns 
e / V, > 
Ts kapõlas, čkeorw. ’Атокри- 
` \ 5 , N IN 
cis д6 cime, llevo vov viov 
^ ^ 5 N > ^ ра 
Tov Өєо? civar тоу [000v Хри- 








1 H 201015 avtov jody. 
by judgment, damnation, condemnation, accusation. 


VIII. 


REVISED VERSION. 


was this, ** He was ‘led away as 
asheep to slaughter: and as 
a lamb is ‘silent before the 
shearer, so *he opens not his 
mouth. In his humiliation, his 
‘condemnation was extorted ; 
and who shall declare his gen- 
eration? for his life is ™violent- 
ly taken from the earth." And 
the officer, replying to Philip, 
said, I beg of you, of whom 
does the prophet speak this? 
of himself, or of some other 
person? And Philip opened 
his mouth, and began at the 
same Scripture, and announc- 
ed to him Jesus. 

And as they were going 36 
along the ‘road, they came 
проп a certain water: and the 
officer said,—Behold water! 
What hinders my being im- 
mersed? And Philip said, If you 
believe with all your heart, you 
may. And he answered, and 
said, I believe that Jesus Christ 
is the son of God. And he 38 


In com. ver. хогогѕ is represented 
His con- 


silent. 

) Evurtioy тоо xerpavtos avtov, in sight of, before, in pre- 
sence of the shearer—or devourer. 

Kegayros, specially claims attention. While tondeo in its 
mildest construction indicates simply to shear, it more literally 
and generally means to destroy, consume, devour. Represented 
in Latin by depasci, and in Homeric currency—to consume, to 
devour. Tl. 11:560; Od. 11: 578. 

Exeipe ztolvucgtov фотот. Не slaughtered many a horned 
beast, Sophocles, Az. 55. 

Shorn, or shearing, is not apposite to this case—too tame 
for the occasion. The idea here is slaughter, not lamb shear- 
ing. 

k Qux avotyet. 
his mouth. 

* His legal trial is taken away,” Thompson. Through vio- 
lence and punishment he was taken away, i.e. from life, De 
Wette. The Hebrew sustains this view. “The generation 
amongst whom he suffered who shall fully declare,” Hackett. 
His judgment was taken away, might indicate in our style, 
that he was bereft of his reason. 


3d per. sing. pres. Ind., he is not opening 





demnalion was extorted—They constrained him to witness 
against himself—and then exclaimed * away with him,” “ cru- 
cify him.” So агро is occasionally understood; and in this 
case, it is more apposite than in any other known to us in 
Holy Scripture. 

m Taken from the earth is too tame for this case. The Hebrew 
is mph wie) "ухо tantamount to: Through violence and 
punishment he was taken away, from earth or from life. And 
his cotemporaries, or generation, who shall fully declare ?— 
or exhibit, Meyer, Robinson, De Wette. Their wickedness 
was unparalleled. 

“Taken from the earth” is, we repeat, too tame. It has 
in its concomitants the idea of violence—hence we prefer 
violently taken from the earth. 

» Ката ту» 60o0v—And as they were going along the road. 

Behold water, Wov two. There is here no supplement 
necessary. The exact Greek requires no supplement in this 
case; more especially because zc 0c g—a certain water, ог a 
water—immediately precedes. 

• The phrase here is ғли те доо —іегаПу, they came upon 
a certain water, not es, to, but гла, upon a certain water. 


ACTS OF THE APOSTLES. CHAP. 


IX. 





KING JAMES' VERSION. 


38 And he commanded the 
chariot to stand still: and they 
went down both into the water, 
both Philip and the eunuch; and 
he baptized him. 

39 And when they were come 
up out of the water, the Spirit 
of the Lord caught away Philip, 
that the eunuch saw him no 
more: and he went on his way 
rejoicing. 

40 But Philip was found at 
Azotus: and passing through, he 
preached in all the cities, till he 
came to Cesarea. 


CHAP. IX. 

Axp Saul, yet breathing 
out threatenings and slaughter 
against the disciples of the Lord, 
went unto the high priest, 

9 And desired of him letters 
to Damaseus to the synagogues, 
that if he found any of this way, 








GREEK TEXT. 


, , ^ 
oróv. 3 Kat ékéAevoe ото 
Уфа et s и E / 
то appa Kat KareBnoav ашфо- 
> No e £ 
Tepot eis то VOwp, 0 re ФіМттоѕ 
^ 4 
кой 0 є0уодуоѕ" Kal єВаттісєу 
3. vf 39 «v A rA 3 
отоу. ore дє avéBgoav єк 
тод 0датоѕ, Пуєдра Kupíov ñp- 
^ 
mace Tov Q(Aurmrov: Kat ovK 
5 \ ^ 
Е деи афтоу OUKETL 0 ecUvoUyos, 
и ` ` ` ^ 
єторєоєто yap THY 000v avroð 
^ 
xaipov. 4 Didurmos 06 eopéOn 
> y ^ , > 
eis “AGwrov: кой duepyopevos ev- 
, ^ 72 и 
ПууеЕА Ето tas modes таса, 
е ^ 3 ^ > ~ > p 
ёо Tov €AÓetv avrov eis Kaioa- 
ре. 


CHAP. IX. 
e ^ v 
О ДЕ Xa)Aos er éumvéov 
> ^ ^ , > * 
amers Kat Qovov eis Tous palny- 
N ^ Xx ^ 
Tas Tov коріоо, просєАбоу TÓ 
^ ГА ^ 
арҳієре, ? туоато пар’ avroÜ 
` > ` \ 
єтистоАаѕ «is Дараскоу pos 
\ X y и 
Tas guvayoyüs, Ото EAV TIVAS 





REVISED VERSION. 


commanded the chariot to 
stand still; and they both went 
down rinto the water, Philip 
and the officer, and he im- 
mersed him. And when they 
were come up out of the water, 
the Spirit of the Lord caught 
Philip away, that the officer 
saw him no more; for he went 


on his journey rejoicing. But: 


Philip was found in Azotus: 
and, passing along, he an- 
nounced the tidings in all the 
cities till his entrance into 
Caesarea. 


CHAP. IX. 

«Bur Saul yet "breathing 
sout threatening and slaughter 
‘against the disciples of the 
Lord, went to the High Priest, 
and desired «from him letters to 
Damascus, to the ‘Synagogues, 
that if he found any of “that 


39 





> And they both went down into, ecs—not ex It is here 
хатёВуом» sis, they went down into, and again aveSyoay zz, 
they came up out of—the water. 


Ч Ae and ez, throw the reader back to ch. 8: 3, and resume 
the history of Saul of Tarsus, who was merely introduced to 
us as a violent persecutor, and now further evidence of the 
fact is adduced. Therefore we prefer but to and, as the 
proper connective in this case. 


` Euxveorv—ev and zveo, flo, spiro. The etymology of 
words, though not always an infallible index of their current 
value, or of their special import, in a given case, is, neverthe- 
less, frequently of indispensable importance to a full apprecia- 
tion of their proper significance.— To illustrate this fact and 
the case before us, we remark, that zvevue, spirit, comes from 
mvew, spiro, whose perfect passive is zrezwevucau— whence 
avevua—a breath, a spirit. It is, therefore, an immediate 
product or effect of an oracle of God—of the breath or in- 
spiration.of God. So we read that God “breathed into his 
nostrils the breath of life,” mn Mini—ruach, chaiyim—breath 
of lives, animal and spiritual. This ‘Was literal inspiration. 

In the case before us Saul was breathing of threatenings 
and slaughter.—Breathing of threatenings, and breaking of 
bread are the same form, or formula of words. 


в Але ус «et povov, governed by euzveo, spiro. 


t Ew tovs wadynras, against the disciples. Zs is gram- 








matically represented by inter, apud, pro, per, ad, usque ad, 
de, adversus, and by a Hebraism indicates the Dative. Pis- 
cators Index of words. Critica Sacra. Between, among, 
with, for, through, for to, even to, inlo, unto, concerning, 
against, and towards. Such is its well-established currency. 
Of these, which is to be preferred, in any given case, must be 
decided by the subject and the context. It is essentially a 
particle of relations, and is associated with the idea of motion, 
progress, or change of position. While ey denotes both re- 
lative and absolute repose, ees represents relative and absolute 
motion or progress. 

ч Пао’ avrov, from him, or from himself; zoos tas evva- 
yeyas, to the synagogues—not for himself, along the way— 
for their destiny is fixed, ees Jauaozov. The local destination 
of the letters, Hack.—This settles his course and the end or 
object of it. 

т The synagogues had their presbyteries, or presbyters ; 
and these had authority to commission Saul to defend their 
religion against the attacks of the disciples. 


w Тис óĝov, i. e., хат ғЕоут», of the way, in regard to faith, 
manner of life, Hack.—The way which they call heresy, хата 
anv дор, Acts 24: 14; ch. 19:23; 22:4. This formula is 
frequent with Luke. Nusquam, in Novo Test. legem significat 
nisi quid adjiciatur ex quo, id possit intelligi, Critica Sacra. 
See Acts 24 : 22. 


60 


ACTS OF THE APOSTLES. CHAP. IX. 








KING JAMES’ VERSION. 


whether they were men or wo- 
men, he might bring them bound 
unto Jerusalem. 

3 And as he journeyed, he 
came near Damascus: and sud- 
denly there shined round about 
him a light from heaven : 

4 And he fell to the earth, 
and heard a voice saying unto 
him, Saul, Saul, why persecu- 
test thou me? 

5 And he said, Who art thou, 
Lord? And the Lord said, I am 
Jesus whom thou persecutest. 
Jt is hard for thee to kick against 
the pricks. 

6 And he trembling, and as- 
tonished, said, Lord, what wilt 
thou have me to do? And the 
Lord said unto him, Arise, and 
go into the city, and it shall be 
told thee what thou must do. 

7 And the men which jour- 
neyed with him stood speech- 
less, hearing a voice, but seeing 
no man. 

8 And Saul arose from the 
earth; and when his eyes were 
opened, he saw no man: but 
they led him by the hand, and 
brought Aim into Damascus. 

9 And he was three days with- 








GREEK TEXT. 
y ^ e Ss E» z 
eùpn Ts 0000 ovTas avdpas те 
kal yvvaikas, дєдєрёуооѕ ауауп 
eis “Lepovaadnp ev 06 TO 
AE S te eee 
торєоєс дои, €yévero avrov eyyi- 
D ^ ^ NS Й 
(ew TH Aapaske, kai афт 
mepujor pape avTov pos ато 
тод oupavoo" Kal merov ет 
THY уу, коиое фотрь Aéyov- 
^ \ ` 
Tav адтф, MaovA, XMaovA, Ti pe 
и 5 5 M 3 
дибкєіѕ; ? Eire 06, Tis ei, kú- 
€ A у 9, 
рє; `О дє куро ети, ’Вуб 
> > ^ ^ ` 
cu ‘“Inaovs ov cv дика 
tf < 
cKAnpov сог pos Kévrpa. Макті- 
, ^ 
ew. 8 Tpépov TE Kal OapBav 
eiTe, Куре, т МЕ 0cAets той 
oa; Kai 0 KUplos pos ато, 
'"Ауасттб: kal «сєЛбє eis THY 
/ \ / ГА / 
толи», каї AaAnOnoceETAl aot ТЕ сє 
det тои. 7 Oi де avdpes oi 
v^ ^ e 
TUVOÕEVOVTES AUTO єіст]кєсау 
ГА N ^ ^ 
€vveol, &kovovres uv TNS форте, 
/ \ ^ RHD: , 
pndeva дє Óeopobvres. “ syép 
\ £ ^ ^ ^ ^ 
дє о LavAos ато THs ys ave- 
w@ypevav Oe Tav oQ0aAudGv av- 
bb J , v e 
TOU, ovdeva єВЛєтє, херауоуоди- 
\ N > , > 
ree д6 avrov cionyayov eis Aa- 
/ € 5 € ^ 
packov. ’ Kal nv 9"uépas трех 





REVISED VERSION. 


way, whether they were men 
or women, he might bring 
them boundtoJerusalem. Now 
*in the journey, he came near 
Damascus: and, suddenly, 
there flashed around him, a 
light from heaven, and »having 
fallen upon the earth, he heard 
a voice saying to him, Saul, 
Saul, why do ‘you perse- 
cute me? And he said, who 
art thou, Lord? *And the Lord 
said, I am Jesus, whom you 
persecute; "it is hard for you 
to kick against the goads. 
And he, trembling and aston- 
ished, said, Lord, what wilt 
thou have me to do? And the 
Lord said to him, “Arise, and 
go into the city, and it shall be 
told you what you must do. 
And the men who were jour- 
neying with him, *had stood 
speechless, hearing,indeed, the 
voice, but seeing no person. 
But Saul *was raised from the 
earth; and, ‘though his eyes 
were opened, he saw no per- 
son: but they led him by the 
hand, and brought him into 
Damascus. And he was there 





о 


х Ey де tæ тооғоғо®еи, in the journey, or while he jour- 
neyed, Hack. This is a case of the 
Infinitive with the accusative as the subject. 

IIsgupotgwev avtov pws, light, not as a body, but as an 
element, flashed around him—as lightning. 


Byeveto avtov eyytSew. 


y And falling, having fallen, zzz, upon the earth. The 
participial rendering requires not the supplementary and be- 
fore the Aorist zovoe. 


* Thou and thee are yet regarded as the sacred style, but 
only retained in worship and worshipful style. We cannot as 
yet wholly repudiate this usage; but, with the exception of 
specific prayer or addresses to God, or in his addresses to 
any person, we presume to dispense with it as à mere spe- 
cimen of antiquity, no longer to be indulged. 

The clause is omitted by Ln., Tf., and 
declared doubtful by Gries.—It is not needed. Indeed, all 
from oxłņoov vo avrov is omitted by Gb., Knapp, Sch., Ln. Tf. 
following Erasmus. There is, indeed, nothing gained or lost 


а O de xvoros ЕЖЕ. 





to truth, with or without it.—If retained, we omit the article, 
and render хертоа, spurs or sharp points. 

^ From oz4noov, to Aaxzi£eww, has been transferred to this 
place from ch. 26 : 14, Hackett, Dodd., &e. Westen has pro- 
duced instances of this proverb from Greek and Roman 
authors. Kevrea, a goad, Wakefield. Thompson, Wesley, 
Murdock. Griesbach regards this as a spurious reading. 

с Alla avaor. But rise up and enter into the city, and 
that which behooves you to do (to be doing). This verb ex- 
presses a continuous acting, not an act completed, Lidd. and 
Scott. Rob. 

4 And the men—journeying with him, esoryxecoay evveor— 
За per. plural, pluperfect—Aad stood speechless. 

* Еуғодт, aor. 1. ind. pass., was raised up, ab суғіоо. 

f Avewynevor дето» og Sahumy——perfect part. pass. ; though 
his eyes were opened he saw no person; yecgayw@yovr'tes, 
Paul; zergaywyew, manu duco, part. pres., ducentes manu, 
Beza. 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


out sight, and neither did eat 
nor drink. 

10 And there was a certain 
disciple at Damascus, named 
Ananias; and to him said the 
Lord in a vision, Ananias. And 
he said, Behold, I am here, Lord. 

11 And the Lord said unto 
him, Arise, and go into the 
street which is called Straight, 
and inquire in the house of Judas 
for one called Saul of Tarsus: for 
behold, he prayeth, 

12 And hath seen in a vision 
a man named Ananias, coming 
in, and putting Ais hand on him, 
that he might receive his sight. 

13 Then Ananias answered, 
Lord, I have heard by many of 
this man, how much evil he 
hath done to thy saints at Jeru- 
salem : 

14 And here he hath authority 
from the chief priests, to bind 
all that call on thy name. 

15 But the Lord said unto 
him, Go thy way: for he is a 
chosen vessel unto me, to bear 





GREEK TEXT. 
` и E 
ил) BA€rr@v, Kat оок eQayev ovde 
v 10 5 , ^ 
€TLEV. Hy дє tis рабт 
3 ^ > , > , 
ev ZauackQ ovopare ’Avavias, 
5 ^ ^ € , 
каї etre троѕ avrov 0 коріо EV 
е и > e N ^ 
ораџаті, Avavia. ‘О дё eimev, 
> ` ` , e \ , 
Гдо? éyw, кирие. ‘О òè коров 
4 
N 3T iN > ^ , 
Tpos avTOv, Avactas TopevOntt 
2 ` ef \ 
єтї THY puny THY kaAovuévQv 
ЕЈ ~ , 
-Ev0etav, kal Gyrnocov ev oikig 
, [4 ^ A 
Гоуда Sadov ovopart, Тароеа. 
` ` 7 9 
idov yap mpocevxera, P? 
5 3 c ^ z э , 
єідєу év Opapate avdpa ovopare 
> ГА , , NS Z 
Avaviay eiaeAQovra kai émiÜévra 
е ~ ^ © 5 Aé 
Оо A Ode ava. ein. 
ЕД у, € ГА Я 
Атєкр:Өл дє о Avavias, Kv- 
ГА \ ^ 
ple, aknkoa ато TOÀÀÓV Tepi 
^ ` ГА y ` 
Tov avdpos тортоо, оса кака 
^ е Ў е 
єтой)сє rots &yiois соо ev `[ероу- 
, 14 ^ x3 y 3 / 
oanu ™ кої ode exer é£ovaíav 
` ^ , ^ , 
пара TOV аруҳєрєор, OnTaL srav- 
NUS и ху , 
Tas TOUS ETLKAAOUpMEVOUS то OVOLA 
5 5 ^ ^ ` [- 
cov. © Hime 06 трд avrov 6 
ГА , © ^ 
kuptos, llopevov, öre oKevos 
exAoyns pot во ovTos, TOU 


` 
KAL 








IX. 


REVISED VERSION. 


three days without seeing, 
and did not eat nor drink. 
Now, there was a certain 
disciple at Damascus, named 
Ananias: and the Lord said 
to him in a vision, Ananias! 
And he said, Behold, I am here, 
Lord. And the Lord said to 
him, Arise and go "upon the 
street which is called Straight, 
and inquire in the house of Ju- 
das for one called Saul, of Tar- 
sus: forbeholdheispraying fo 
ime, and has seen in a vision 
à man named Ananias coming 
in, and putting his hand on 
him, that he might receive his 
sight. Then Ananias answer- 
ed, Lord, I have heard, by 
many, of this man, how much 
evil he has done to thy saints 
who are in Jerusalem. And 
here he has authority from 
the chief Priests, to bind all 
those invoking thy name. But 
the Lord said to him, *Go, for 
he is a chosen "instrument for 


61 


m 


1 





E And he was three days without seeing. 


My Blexov, and 


—habitually, so employed. 


Hence, as indicative of a class 


eat not nor drank. To agree with drank it should be the 
imperfect and not the preterite, the imperfect is yet read eat 
as well as ale. We eat and drank is still in use amongst our 
best writers. 

h Ела tyv бошт, upon the street. Literally, as directions 
to find houses should be given—Go up on the street called 
Straight. 

—-Paulalways prayed, asa Jew. Still I am not tenacious 
of supplements. tis a fact that he then prayed to Jesus, 
which he had never done before. 

“For behold he prays."—-Did Paul, who affirmed, that, 
* touching the righteousness that is in the law, he was blame- 
less?— never before pray!! Certainly he- prayed, else he 
could not have said this, or that he had, as a Jew, “lived in 
all good conscience before God," even to the day of his con- 
version. 

I submit, therefore, that the facts in the case demand the 
supplement “to me.” “ For behold,” said Jesus, “he prays to 
me, or in my name.” 

J Tous extxahovuevovs, thee calling on thy name. Who call; 
is more apposite to a class. All calling upon thy name—is not 
so specific—i. e., indicative of a class. These are professionally 





rather than of an act, we prefer those that call, to those 
calling. 

k Hogevw—smogevouat, proficiscor—pergo, iterfacio; often 
used in this sense, Critica Sacra; go, Thomp., Wes., Penn, 
Wakefield; arise and go, Murd., Booth. 

1 Sxevos exhoyis «ot, a chosen vessel, Murd., Thomp., Booth., 
Penn, Wake.; Saoraoa, properly to bear up, to lift up, Jos. 
Ant. 7:11, 7; John 10: 31—to exalt my name. We prefer 
to carry— It signifieth only to carry," Crit. Sacra. It is 
rendered to bear, Murd., Wake., Penn, Wes., Thomp. То bear 
and carry, are used as synonyms in vessels or ships of burthen. 
Еролиор, in conspectu, coram. 

Vessel, instrument. We prefer the latter. Vessel, now- 
a-days, is more appropriate to ships and seafaring life. 
indicates any kind of instrument.—The genitive use of 
exhoyes is rather Hebraistie than Grecian. It is a strong ex- 
pression of the idea—an instrument of choice—rather than 
a chosen instrument. But we cannot legitimately think that 
there is any special reference to an eternal, or to a temporal 
choice, but to the admirable adaptation of the man to the work. 
However true that doctrine may be, it is not in the premises 
before us. Both truth and error are weakened by violence, 


Xx&vos, 


62 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


my name before the Gentiles, 
and kings, and the children of 
Israel. 

16 For I will show him how 
great things he must suffer for 
my name’s sake. 

17 And Ananias went his way, 
and entered into the house: and 
putting his hands on him, said, 
Brother Saul, the Lord (even Je- 
sus that appeared unto thee in 
the way as thou camest) hath 
sent me that thou mightest re- 
ceive thy sight, and be filled 
with the Holy Ghost. 

18 And immediately there fell 
from his eyes as it had been 
scales: and he received sight 
forthwith, and arose, and was 
baptized. 

19 And when he had received 
meat, he was strengthened. Then 
was Saul certain days with the 
disciples which were at Damas- 
cus. 

20 And straightway he preach- 


GREEK TEXT. 
у ` z , 3 va 
Вастасо то Ovou« pov €voxrtoy 

2 ^ ` , t^ 
&Üvàv кої BaciAéov, viv Te 
3 A ` е £ 
16 eyo yap бтобе о 
э ^ e ^ S CIN, e ` ^ 
avT@, оса Sel avrOv тер TOU 


LopajA. 


, / ^ 

ovomaros pov mabey. 
> ^ ` 

И °АтӯАбє 86 '"Avavías кой 
ab ce , \ CWA AI ^ 
e.a AOev eis THY oikiav, кой eriÜels 
Lu) SAN M ^ 15, ^ 
єт avTOv Tas Xetpas etre, XaovA 

M e СА ГА 

сделфе, о Kvpios атєстаћкє pe, 
Jobs à 0 opbeis сог év Tj] 00d 
7 7рҳоо, ӧтоѕ аа В кої 
TÀgcÜ9s  llvevuaros ‘Ayiov. 
18 ` 397 net IEA 

Kat вобефх атєтєсоу ато 
Tov офбаЛифь avroð occ Aeri- 
des, „4 ВЛере тє тараҳртра, 
кої varras (Вало, 19 Kat 
ЛаВоу трофӯу evicyvoev. ' Eyé- 

A e ^ ^ ^ ЕЈ 
vero дє о LavAos uera TOv ev 
^ ^ е Я "d 

ака parv NLEpaS Tiwas 
~ kal evdews €v Tais соуауоуоїѕ 

^ M > hy с) зад 
exnpvooe тоу Хрістор, OTL OvTOS 





IX. 


REVISED VERSION. 


me, to bear my name before 
the Gentiles, and kings, and 
the children of Israel: for I 
will "indicate to him how great 
things he must suffer on ac- 
count of my name. 

And Ananias"went away and 
entered into the house, and 
having laid his hands on him, 
said, Brother Saul, «the Lord, 
even Jesus, who appeared to 
you in the way as you came, 
has sent me, that you may 
receive sight, and be »filled 
with the Holy Spirit. And 
immediately there fell from 
his eyes, as it were scales: 
and he received sight s*forth- 
with, and arose, and was im- 
mersed: and having taken food 
he was strengthened. Then 
"Paul was some days with the 
disciples who were at Damas- 
cus. And immediately he 


18 


ed Christ in the synagogues, that 
he is the Son of God. 





, е XN ^ ^ 
€gTiP 0 vios TOU OcoU. 


*proclaimed Christ in the syna- 
gogues, that this is the Son 





21 e&- 





—* 


m ‘Ya0decko—izxodemuut, premonstro—indico. I will show 
him, or indicate to him—-is more in harmony with our style. 

п Annie, went away, 
hands” on him, Wake.; “laid his hands," Murd. ; “having 
laid his hands,” Thomp. ; “laying his hands,” Penn; * putting 
his hands,” Wes.; when he had put his hands, Booth.; and 
put his hands, Geneva, Cranmer; imposing hands, Rheims; 
and laid on him his hands, Wiclif. 


exitens—yecoas—and “put his 


° Ingous ó ogÜ'tis-—ó xvoros, per apposition—the Lord Jesus, 
Wakefield; our Lord Jesus, Murd.; the Lord, even Jesus, 
Thomp.; the Lord Jesus, Murd. ; * the Lord has sent me, Jesus 
who appeared to thee,” Wesley. We prefer, the Lord, even 
Jesus who appeared, ќе. 

P Filled with Holy Spirit—with eapitals Holy Spirit does not 
at any time denote а mere spiritual influence, and, in the case 
of Paul, it was not an ordinary influence that was vonchsafed 
to him. He was Apostolically a temple of the Holy Spirit, and 
not merely, as all Christians are, possessed of its sanctifying, 
comforting influence. But theologically we do not discuss 
this subject, but only say that according to the text before us 
it is printed as the Holy Spirit, although anarthrous, and 
doubtless has reference to his personal abiding, 

3 Hagayonua, is omitted by Gb., Ln., Tf. ; xat араотас, is 
not necessarily rendered having risen. It is by the highest 








authorities ersurgens. See Thesauros Græcæ Lingus Re- 
dactus secundum Constantini Methodum et Schrevellii Re- 
seratus—Concinatus &с. Gulielmi Robertson, An. Dom. 1676. 
And arose and was immersed—^* on this Hebraistic use of the 
word see Gesen. Lex. р. 919 "—Hack. Лава» vgogzv, having 
taken food. 

r ‘O XavAos. 


place. 


Gb., Sch., Ln., and Tf. omit 0 X«v4os in this 


* Eznovooe. Не proclaimed Jesus (rov Inaovr, Gries., 
Sch., Ln., and Tf.) that he is—or that himself is the Son 
of God. 

“ Не preached Christ, that he was the Son of God”— 
That “Jesus is the Christ "—and that “the Christ, is the 
Son of God,” are two forms of the great apostolic proposition, 
announced, debated, and established in that age. To preach 
thus, was to announce it, with all evidence, and with all 
authority. Paul haying formerly denied this fact, gave great 
prominence and weight to it in his annunciations of it. 

* To teach” and “to preach” Christ, were technical or 
professional phrases in that age. They were then regarded as 
different works; as enlisting soldiers and training them. Тһе 
znovoom and the дедасх families have neither consanguinity 
nor affinity. The latter is always teach, the former is always 
preach, publish, or proclaim. They never ought to be con- 


ACTS OF THE APOSTLES. CHAP. IX. 


KING JAMES’ VERSION. 


21 But all that heard Aim were 
amazed, and said, Is not this he 
that destroyed them which called 
on this name in Jerusalem, and 
came hither for that intent, that 
he might bring them bound unto 
the chief priests ? 

22 But Saul increased the 
more in strength, and confound- 
ed the Jews which dwelt at Da- 
mascus, proving that this is very 
Christ. 

23 And after that many days 
were fulfilled, the Jews took 
counsel to kill him. 

24 But their laying wait was 
known of Saul. And they watch- 
ed the gates day and night to 
kill him. 

25 Then the disciples took 





GREEK TEXT. 


` и e , 
отауто дє партєѕ oi Gkovovres 
Ney > er > e 
kal ЕЛеуор, Ovx oÛTos єсті 0 
, 3 e s ` ` 
торӣтсаѕ ev Lepovaadnu Tovs 
3 ГА ^ 14 ^ 
EMLKAAOULEVOUS то брома тобто, 
` © > ^ > , e 
кой одє eig Tovro eAcAvOE iva 
, э X > ^ srk ` 
дедешерооѕ ротар суал ев 
apxvepeis; ^ ХабЛоз дє waddAov 
^ ` 
eveduvapovTo, Kal avvéxvve TOUS 
> ГА ` ^ 
JovÓa(ovs rovs катогкодутаѕ ev 
A A B B 70 v Cd 
яраокф, сорВиВаор Ore obros 
3 € h e NS 
ёст ó Хрістоѕ. P? ws д6 érAg- 
^ € и 
povvTo зјшєраг ikavel, cvveBou- 
СА e > ^ ^ 
Aevoavto ot Lovdator &veAetv 
3m. > £ ` ^ ГА 
avrov: ** ёуидот 06 тб Lavaw 
CRS N > ^ и 
7 €emigovÀy avrQv. TapeTnpovy 
^ , € z 
тє Tas mvAas 1иєраѕ TE Kal 
N e \ и 
VUKTOS, OT@S отоу GvéAcGt 
у / ` № 
25 ЛаВортеб 02 avrov ot иабтой 





63 


REVISED VERSION. 


of God. But all that heard 21 
him were tamazed, and said, Is 
not this he who destroyed 
those who invoked this name 
in Jerusalem, and came hither 
for this purpose, that he might 
bring them bound to the chief 
Priests? But Saul increased 
the more in strength, and "con- 
founded the Jews who dwelt 
in Damascus, "proving that 
this person is the Christ. Now 
when many days were accom- 
plished, the Jews consulted to 
“КШ Шт. But their *conspir- 
acy was "known to Saul, and 
they watched the gates,day and 
night, that they might kill him. 
Then the disciples *took him 25 








founded or substituted one for the other. "The teacher is a 
д:дасха?оз, and his teaching a Ó:0«z5, or doctrine, whereas 
the preacher is a nově, and his preaching a хгочуиа, or pro- 
clamation. These are works sometimes contrasted, at least 
distinguished in the New Testament. “They ceased not to 
preach and teach Jesus Christ," or to teach Christ to the 
initiated; and to preach him to the uninitiated. See also 
2 Tim. 1:11. There we find z/gv£ хог «zooroAos ЕЯ», zat 
dcdaozahos concentrated in one man. Paul was a “ preacher, 
and a teacher, and an apostle,” sent to the nations. 

We now have preachers many, and teachers many, and often 
in the same persons; but no apostles save “ The Twelve? and 
Paul, who, though dead, are still speaking to us. 


t E&oravro де xavtes—ekcornui—oremae, obstupesco, ob- 
stupefacio. Ad verbum declarat—they were extra se esse, 
Beza, whence the word extacy quasi extra se sit raptus. So 
percellor or obstupesco ; for the Greek word signifieth, mentem 
alicujus veluti loco commovere, which the Latin percello doth, 
Beza. See 2 Cor. 5 : 12. Transported. And they were 
amazed, Acts 2:7; 8:18; 9:21; 10:45; and 12:16. 
Amazed, astonished, bewitched—beside one’s self, wondered. 
So it is rendered in the com. ver., in its 17 occurrences. 


ч “Disputed with those Jews who understood Greek.” 
Syriac Version, ch.6:1. The Grecian disciples murmured 
against the Hebrews. 


у “Proving that this person is the Christ,” is better than 
proving that this one is the true Christ. 


v Арда», to put him aside. То kill him was their scheme. 
х Ermifovin, conspiracy. Wiles—lying in wait is obsolete. 





But their conspiracy was known. See Helian 3: 5, 9. 
Hell. 3: 3, 4, 5. Also Sept. Hist. 2: 22. 
imp. They watched the gates narrowly, both day and night. 
Te uae длес, in order that, avehwoe—they might put him 
aside. Avacgew—here found Aor. 2d Sub., arvele, 3d per. 
plur.—that they might abolish or destroy him. 


XE, 
And sage trgovv, 


y Authorities for both are about equal, known to, or known 
by, Saul. We prefer the former. It was not known by him 
as the means, but to him as the end. 

z Then the disciples, 4«govres, “taking him by night, let 
him down through the wall in a basket,” Dodd., Wakefield ; 
“by the side of the wall,” Bloomfield; through the wall—by 
an aperture, Ols.; by the side of the wall, Dodd., Wakefield. 
Ava. Ву a comparison of 2 Cor. 11 : 33 dca must here mean 
through, 1. e., by an aperture, Bloom.; “let him down in a 
basket through an opening in the city wall? Ols. 2а 
Svgidos-—sporta, a basket, a pannier. Some think that sporta 
was a measure twice as large as cophinus, because Paul was 
let down in a sporta, Critica Sacra; Christ distinguishes 
between cophinos and sportas, Matthew 16 : 9, 10. It is also 
used Matthew 15:37; Mark 8:8, 10; Crit. Sacra.—There 
must have been an opening in the wall—to justify the use 
of dca. Xalagavres, lowering him, or letting him down. This 
event is more fully detailed by Paul himself—* Through a 
window in a basket was I let down by the wall,” 2 Cor. 
11:33. Such windows in walls are noted in the East, Jos. 
11: 15. See Aristoph. Vesp. p. 354—379. Athen. p. 214.— 
There is an engraving of a part of the present wall of Dam. 
in 0. and H. i, p.110. See also Aristoph. Ves. р. 354 and 379. 
Athen. p. 214. 


64 


ACTS OF THE APOSTLES. CHAP. IX. 





KING JAMES’ VERSION. 


him by night, and let Aim down 
by the wall in a basket. 

26 And when Saul was come 
to Jerusalem, he assayed to join 
himself to the disciples: but 
they were all afraid of him, and 
believed not that he was a dis- 
ciple. 

27 But Barnabas took him, 
and brought Aim to the apostles, 
and declared unto them how he 
had seen the Lord in the way, 
and that he had spoken to him, 
aud how he had preached bold- 
ly at Damascus in the name of 
Jesus. 

98 And he was with them 
coming in and going out at Je- 
rusalem. 

29 And he spake boldly in 
the name of the Lord Jesus, aud 
disputed against the Grecians: 
but they went about to slay him. 

30 Which when the brethren 
knew, they brought him down 
to Cesarea,,and sent him forth 
to Tarsus. 

31 Then had the churches 
rest throughout all Judea, and 





GREEK TEXT. 


` ^ ^ ^ 
vuKTos, kaÜrkav да, то? relyovs, 
^ > з 
xadacavres év omvpiðı. *° Ma- 
, \ ^ € 
payevojevos де о MavAos eis Te- 
A > ^ ^ 
роосаћи, €meuüro KoAAacOa 
^ ^ / 3 
Tois paOnrais: kal mavres єфо- 
^ ` ` , 
Bo)vro avrov, и) miorevovres 
y 3 , и 
Ort ёсті pabnrns. °' BapvaBas 
\ > , 3 SN y 
дє emthaBomevos аутору, nyaye 
` N , ^ 
прох TOUS &7z00TOÀOUS, каї Óuj- 
+ A ^ ^ ^ 
ynoaro avrois T$ €v TH 00d 
5 ^ / y и 
ede Tov Корор, kai OTe €AaAn- 
^ ^ 3 ^ 
ccv аўтф, каї THs €v Дашаскф 
> e ГА , ^ » , 
єторрђохасато EY TQ OVOMATL 
то? 'Igco0. ” кої jv per aù- 
^ / > / 
TOV ELOTFOPEVOMEVOS kai єкторєоо- 
e AY 
pevos ev LepovoaAnp, каї map- 
[4 ГА 3 ^ , ^ 
puswCopevos ви TH орорати TOU 
^ 9 и 
Къріоо ’[70`08, * ёЛалє тє kal 
ГА ` N € 
соуєё тє. mpos rovs ВАА 
, е \ \ 
ста" ot де єтєуєірооу аутор 
э ^ 30 3 ГА \ L 
avedel. emvyvovres дє OL 
> ^ / ЗА > 
адеАфої KaTnyayov avrov «is 
М ` , 
Косарева», kai єЁатєстеэам 
DEN , , e ` 
avrov eis Tapaóv. * Ai pev 
5 , Й > vy ^ 
оди exkAnoiat каб odns TAS 





REVISED VERSION. 


by night, and let him down 
through the wall in a basket. 
But *coming into Jerusalem, 
he was attempting to attach 
himself to the disciples; but 
they were all fearing him, not 
believing him to be a dis- 
ciple. But Barnabas took him 
and brought him to the Apos- 
tles, and fully declared to 
them, how he had seen the Lord 
in the way, and that he had 
spoken to him, and how he 
had boldly preached at Damas- 
cus, in the name of Jesus. 
And he was with them, com- 
ing in and going out in Jeru- 
salem, and preaching boldly in 
the name of the Lord ‘Jesus, 
and was talking and «disputing 
with the Hellenists; but they 
undertook to kill him. The 
brethren, having "ascertained 
this, conducted him into Caesa- 
rea, and sent him out into Tar- 
sus. Then the *congregations 
had peace, throughout all Ju- 


26 





2 But zragayouevos, Aor. Part. coming (és) into Jerusalem. 
Exergato, he was attempting, (the imperfect shows a continuous 
attempt). ‘О Xaevos is omitted by Gb., Sch., Ln., Tf. Kalha- 
oĴarattach himself—ro«s watyracs, to the disciples, and they 
were all fearing him (imp. mid. following acc.), not, ztzazevoves, 
believing him to be a disciple—or that he is a disciple. 

* Jesus is omitted by Ln., Tf. 

* “And was disputing with the Hellenists.” These were 
the Jewish converts who spake the Greek language. The 
Palestine Jews were called Hebrews. They spoke the Syro- 
Chaldaic—the Агашаеп—лооз more properly with than 
against, and more frequently (0 than either. 

“And he spake and disputed with the Judaising Greeks,” 
Penn. “А murmuring arose against the Hebrews on the 
part of the Greek converts," 6:1, Penn. Translators have 
thus varied, for the sake of placing the same people before the 
reader in various attitudes. And so did the Apostles in pre- 
senting the same Gospel facts. Still this is a matter of taste 
and not of authority. 

4 Je, “but come to a knowledge of it,” is in our day and 
style, better represented by asceriained—for “brought him 
down to”—conducted him into Cæsarea. 





e The term zxx4je«« is not found in this book in the 
singular number applied to a plurality of churches or com- 
munities scattered over one or more provinces or cities, 
we, therefore, in this case prefer the com. reading to the read- 
ing of Ln. and Tf. We have the church of God, the church 
of Christ, but we have not a church of churches, in apostolic 
currency. 

Paul's conversion is here alluded to, as possessing great in- 
fluence on the churches—both on their peace and prosperity. 

Ехо вл Ivvorvtros—congregations were multiplied. 
The idea of national, imperial, or provincial churches is with- 
out one vestige of authority in all the handprints and foot- 
prints of the Apostolic writings or labors. The Church of 
Galatia, the Church of Asia, the Church of Galilee, Samaria, 
or Judea—of the Jews or of the Gentiles—occurs not once in 
the Acts, or in any other book in the N. Testament; but we 
often read of the churches in numerous distriets, Such as the 
churches of Judea, Samaria, Syria, Cilicia. “Churches of 
Christ ””—cuurcues of the Gentiles, Churches of Asia, churches 
of Macedonia, “churches of God,” &c., &c. In all such cases, 
as already intimated, it is not Church in Greek but ғххдуога, 
“congregation” or “assembly.” Тһе Church of Rome, of 


ACTS OF THE APOSTLES. CHAP. IX. 





KING JAMES’ VERSION. 


Galilee, and Samaria, and were 
edified: and walking in the fear 
of the Lord, and in the comfort 
of the Holy Ghost, were multi- 
plied. 

32 And it came to pass, as 
Peter passed throughout all 
quarters, he came down also to 
the saints which dwelt at Lydda. 

33 And there he found a cer- 
tain man named Eneas, which 
had kept his bed eight years, and 
was sick of the palsy. 

34 And Peter said unto him, 
Eneas, Jesus Christ maketh thee 
whole: arise, and make thy bed. 
And he arose immediately. 

35 And all that dwelt at 
Lydda and Saron saw him, and 
turned to the Lord. 

36 Now there was at Joppa 
a certain disciple named Tabi- 
tha, which by interpretation is 
called Dorcas; this woman was 
full of good works and alms- 
deeds which she did. 

37 And it came to pass in 
those days, that she was sick, 





GREEK TEXT. 


' Tovdaias kai I aAAatas kai Ха- 
papeias «хор «ртуть, оїкодо- 


povpevar kal Topevópevat TO фо- 
Во rod Kupiov, каї тт) таракАй- 
сє: тод AÁytov IHvevparos ràn- 
Oúvovro. 

2 ° ETENETO дє Петро» 
Suepxopevov Sue партер, kareA- 
Üciv Kai mpos Tovs &yíovs Tovs 
катоікодитаѕ Avddav. 33 ебре 
д2 éke avOpwmov twa Aivéav 
дуорати, e£ éràv Окто karaket- 
jievov єтї краВВато, o os 9v Tapa- 
AeAupevos. ** kai eimev aùr® 0 
17єтроѕ, Aivéa, iarai сє Худоё; 
ó Хрістоѕ" avacrnOt кої стр®- 
cov geavrQ. Kai є0Өєоѕ avéa T) 
35 каї eiQov avTOv TAVTES Ol катог- 
koüvres Avddav kal тор Xapo- 
vüy, otrives 6пеатрефаю ет Tov 

; 

KUpLOV. 

ái: “Еу "отту дє vis у pab- 
тра dvopare TaB0a, À Stepp 
vevopévn Aéyerat Лорка" афт) с 
Hv wAnpns вуабоду рте каї 
eAen oo var ev mole г eye: 
vero дё év rais 1иёроиѕ éketvaus 





England, of France, of Germany, &с., &с 


garded as solecisms. 
national bride. 


France, England, or the United States. 


f Де and zac here should be represented by two words in 
our language—now and also—and especially as commencing a 


new subject. 


E [eos rovs &ytove, not jyeaouevove, ch. 20 : 


ones, but aysovs, saints. 


Py 
A national Church is as foreign to the 
Bible and reason as a national priest, a national prophet, or a 
Still more incongruous to speak of a national 
congregation, as the congregation of Judea, Samaria, Asia, 





65 





REVISED VERSION. 


| dea, and Galilee, and Samaria, 


being edified; and, walking in 
the fear of the Lord, and in 
the consolation of the Holy 
Spirit, they were multiplied. 

‘Now it happened that 32 
Peter, while passing through 
among all, came down also to 
the ‘saints that dwelt at 
Lydda: and there he found a : 
certain man, named Æneas, 
who had kept his bed *eight 
years, and was sick of the 
palsy. And Peter said to him, 
Æneas, Jesus, the Christ, heals 
you. Arise and make your 
bed. And he arose immediate- 
ly. And all who dwelt at 
Lydda, and Saron, beheld him, 
and turned to the Lord. 

Now there was, in Joppa, a 


34 


36 
certain disciple, named Tabitha 
(‘which by ‘interpretation is 
called, Dorcas): this woman 
was full of good works, and of 
alms *which she did. 1Now it 37 
came to pass in those days that 





ought to be re- 


use. 


32. sanctified | times in the N. T., 


2 Aisounvevouern, part. pres. pass., 
philosophical; being erpounded, too didactical. 
preted is its radical meaning from Z/gues—Mercury—messen- 
ger of the gods, classic. 


infirm persons, a couch is more appropiate, as indicating a 
state of infirmity—a softer bed. He was paralytic. 


i 97, relating to the name and not to the person, should be 
rendered which, or that, of all genders. 
Madnrova—disciple—an бла heyouevor. 


The former is more in 


being explained, too 
Being inter- 


Its family, occurring only seven 
is uniformly represented by interpret, 


interpretation, i. e., explanation. 
P 3 > 


It has been questioned by some, whether dca xavtwy does 
refer to толор or to бугор understood. We prefer the 
former, because in Luke’s currency, in some twenty oc- 
currences in this book, it uniformly refers to places. 

b EE erov oxtw—out of eight years—from eight years be- 
fore, during eight years. 

Ext xgafgavo, upon a cot or small bed; but, for sick and 





k Qv exotec—which she did, do alms—is not so established 
as to give or bestow alms. But this is not the solitary subject 
of the verb. Good works and alms are comprehended. No 
term can apply to both so well—we can give alms, but not 
good works, but we can do or practice both. 

Now it came to pass, in those days, that this 
This preserves the accusative 


1 Eyeveto де. 
woman, being enfeebled, died. 


66 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


and died: whom when they had 
washed, they laid her in an up- 
per chamber. 

38 And forasmuch as Lydda 
was nigh to Joppa, and the dis- 
ciples had heard that Peter was 
there, they sent unto him two 
men, desiring him that he would 
not delay to come to them. 

39 Then Peter arose, and went 
with them. When he was come, 
they brought him into the upper 
chamber: and all the widows 
stood by him weeping, and shew- 
ing the coats and garments which 
Doreas made, while she was with 
them. 

40 But Peter put them all 
forth, and kneeled down, and 
prayed; and turning him to the 
body, said, Tabitha, arise. And 
she opened her eyes: and when 
she saw Peter, she sat up. 

41 And he gave her his hand, 
and lifted her up; and when he 
had called the saints and widows, 
he presented her alive. 

42 And it was known through- 
out all Joppa: and many beliey- 
ed in the Lord. 

43 And it came to pass, that 
he tarried many days in Joppa 
with one Simon a tanner. 


CHAP. X. 
THERE was a certain man in 


Cesarea, called Cornelius, a cen- 








GREEK TEXT. 


acbernoacav оту amroOaveiv: 
pes, " айтти «тка» ev 
irepoo. 38 éyyUs 06 ovans Av6- 
dns TH omi), ot нафтай akov- 
cavres ore Пєтроѕ ёстї» èv ary, 
бтёотеЛау доо &vüpas пров av- 
TOV, mapaxahovvres и) Ôkvioa 
ôrcàbeiv ёо avrQv. 3 avacras 
de llérpos avvijAOev avrois- òv 
Tapayevomevov &yyyayov eig TO 
отерфор, kal TapéaTnTay афто 
пасо at xnpat KAatovaat Kat 
eTLOELKYUpLEVaL xvrüvas kal ipd- 
тій дса ÉmoleL рєт ађтду одса 
7 орка. 40 екВоЛои 6 eo 
m&vras ó Пєтроѕ, Oes rà yova- 
та mpoonvearo- kai értarpéos 
Tpós TO сёра, elre, Тавба, 
aváorņðı. “H O6 voe то? 
opOarpovs abris: idovoa 
то» llérpov, avexdOice. * Sods 
де avryj хера, dvéeatnoev avryv- 
фор)саѕ де Tovs ayious кой Tas 
Хурах, тареотуову avr)v (aoa. 
t yvorTòv д е €yévero каб ANS 
ths Tommys, kal modXor émíorev- 
са» emi тоу Kupiov: * éyévero 
де умерах ikavàs eivat avTOv ёу 
Tonry тара ти Xipovi Bvpat. 


s 
KAL 


CHAP. X. 


"ANHP бе ть у é» Kaoa- 


, TR z e 
peig ovopate Kopvnàios, ékaTov- 








REVISED VERSION. 


she, being sick, died. And, 
having washed her, they plac- 
ed her in an upper room. 
And Lydda being near to Jop- 
pa, the disciples, having heard 
that Peter was in that place, 
sent two men to him, entreat- 
ing, that he would not delay 
to come through as far as to 
them. Then Peter, arising, 
went with them; whom hav- 
ing come, they led into the 
upper room; and all the 
widows stood by him weep- 
ing, and shewing vests and 
mantles, "all which Dorcas 
made while she was with 
them.  Dut Peter, putting 
them all forth, kneeled down 
and prayed; and turning to 
the body, said, Tabitha, arise. 
And she opened her eyes. 
And when she saw Peter, she 
sat up, and he gave her his 
hand, and caused her to stand 
up; and having called the 
saints and widows, he present- 
ed her alive. And it was 
known throughout all Joppa, 
and many believed in the 
Lord. And he tarried many 
days in Joppa, with one Simon, 
a tanner. 


CHAP. X. 


"Now a certain man in Ca- 


sarea, called Cornelius, a cen- 





38 


40 


42 


43 


construction and dispenses with the addition of хасап 
having washed her, they placed her in an upper room. 


а“ All which.” It is not exactly a supplement. ‘Ода 
is in the copy of the approved Greek text 
^ de, now—(7v is omitted by Gb., Ln., Tf). Tt is un- 


necessary, and redundant; a certain man in Cæsarea, (ovo- 
шале) by name, Cornelius; ex олег tys zahovuervns Trahixns, 
ad literam, of a band the called Italian, or that being called 
the Italian. But this, too, is not our present vernacular. We 
would now say, of a band called the Italian band. 





We have a rule applicable to this case, of high authority, in a 
very learned tract, called * Constantini Rhodocanacidis Chien- 
sis Tractatus De Articulis?; appended to some editions of 
Wm. Robertson's * Thesaurus Grece Lingne,” printed Can- 
tabrigize a.p. 1676.—Rule 2d. Nomen substantivum seu appel- 
lativum si conjunctum habet adjectivum erigit articulum ; ita 
tamen ut si adjectivum. preponatur, unicus articulus ipsi pre- 
fixus sufficit. Vide Demosthenes pro Corona. 

Others resolve this case so as to read, of a band, that called 
the Italian, which would make this clause unnecessarily 
parenthetical, and redundant. 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


turion of the band called the 
Italian band, 

2 A devout man, and one that 
feareth God with all his house, 
which gave much alms to the 
people, and prayed to God al- 
ways. 

3 He saw in a vision evident- 
ly, about the ninth hour of the 
day, an angel of God coming in 
to him, and saying unto him, 
Cornelius. 

4 And when he looked on him, 
he was afraid, and said, What is 
it, Lord? And he said unto him, 
Thy prayers and thine alms are 
come up for a memorial before 
God. 

5 And now send men to Jop- 
pa, and call for one Simon, whose 
surname is Peter : 

6 He lodgeth with one Simon 
a tanner, whose house is by the 
sea-side: he shall tell thee what 
thou oughtest to do. 





GREEK TEXT. 


тарҳтѕ єк ameipns TNS KadoupE- 
> ^ > ` b 
vns Iraks, evoeBnS kai 
, M S ` ^ 
Qo(govuevos rov Өєоу avv таит 
^ 4 ^ ^ 5 
TQ окф афтод, поду тє EAEN- 
, ` ^ ^ ^ 
Hoouvas тптоАЛаѕ TQ Лоф, kal 
, ^ ^ / 
дедшеиве Tow Oeod діатартоѕ" 
* elder ev opapare Фауероѕ, á oel 
ро» evvatny тӯ прера» &yye- 
Лоу ToU Өєод єісєАбоута mpos 
344A / ^ 
«vTOV, Kal eurovra avrQ, Kop- 
, e \ 2 ГА э ~ 
ие. О дє OTEVITAS Bure 
Kal срфоВоз yevópevos eie, T 
€OTL, кирие; eime 0 adt@, Аі 
птросєоҳсї cov kal at éAenwoov- 
, ГА 
vat cov aveBnoay eig рости 
, ^ ^ 5 ^ 
vov évorriov ToU Oeod. | Kal иби 
/ > > , ЕА ^N 
meurpov eis ’[оптпуи avdpas, кой 
4 , ^ > e^ 
neremepau Xipova 05 émkaAet- 
Я s 
tae llérpos: 9 obros fevi(erai 
z ГА С 
пара тол Zipovi Ворсєг, Ф сти 
LEE A и Ф 
oikia mapa Oadrdacocav-  ovros 
/ ^ 
AadAjnoe oor ті сє дє? 








TOLELY. 


REVISED VERSION. 


turion of the band, called the 
Italian Band, a devout man, 
and one who feared God, 
with all his family, who gave 
much »alms to the people, and 
"prayed to God continually ; 
he distinctly saw in a vision, 
about the ninth hour of the 
day, an angel of God coming in 
to him, and saying to him, Cor- 
nelius! And when he *looked 
on him he was afraid, and said ; 
What is 16, Lord? And he said 
to him, your prayers and your 
talms are come up for a me- 
morial of you before God. And 
now “send men to Joppa, and 
call for one Simon, whose sur- 
name is Peter. He*lodges with 
one Simon, a tanner, whose 
house is by the "sea-shore. Не 
will tell you what you ought 





67 





° EvoeBns, a pious man, Booth., Thomp. Religious, Rheims, 
Wiclif. Devout, Penn, Tyndale, Cranmer, Geneva, Wakef. 
Righteous, Murd. Devoted, or devout, is more expressive. It 
is, in its four occurrences, com. ver., once godly, and three 
times devout. 


P Jowov те ehenpoovvas по ас, alms always, com. ver. oc- 
curs fourteen times, yet doing alms is not in our currency, 
while giving alms is popular. 

a Acouevos tov Oeov, beseeching God, asking of God, and 
was praying to God. Praying evermore, Wic. Pray’d God, 
Tynd., Cran., Gen. Always praying, Rheims. Prayed to 
God, Wes., Booth., Penn, Thomp., Mur., Wakef. 

* Ev боаиате. Literally in vision; but all versions have a 
vision, and that with propriety, too; inasmuch as a particular 
vision is referred to—besides, “in vision”, is generic and ab- 
solute, which in this case Ter not us true. Cornelius! 
Vocative simply, rather than interrogative. 

5 O de atevioas, and steadfastly looking; or, when he had 
fastened his eyes upon him. Such is its currency in the 
N. T. When he looked, or earnestly gazed upon him, he 
became terrified, or was affrighted. 

t Ai elenuoovyas, alms, or alms deeds, in all versions, except 
Thompson’s, in which “ acts of benevolence” is used; but this 
is too general. 





" Meraseuwat, send, or call for, com. ver.; the former is 
preferable. In all versions it is represented by one or other. 


у Obros Écvi£eros, ind. pass., is being entertained ; with us, 
lodges with, obvos haknoet aot те ae Jee лог, omitted by Gb., 
Sch., Ln., Tf. It is, however, the end of the mission, the pur- 
pose of the call. 

Обтог, this person, is more definite and emphatic than 
he, though frequently so rendered. In emphatic cases, this, 
or this person, is most eligible. 

«Не shall tell thee what thou oughtest to do "—o$ros 
hadnoce oot vt oe See moreww—is repudiated from the text by 
Gb., Sch., Ln., Tf. 


* Пара Fahaooay, literally, near a sea. 

This appears a very vague direction, especially if we insert, 
as a prefix, our indefinite article. In this case this would 
seem inapropos. Near sea, near lake, near home, near town, 
are our familiar formulas; not near a sea, near a lake, near a 
home, near a town. Hypercriticism stands reproved in this, as 
in some other cases, in the insertion of our indefinite article 
where the noun is anarthrous in Greek. These are beacons 
not to be disregarded. 

But again, “near sea” is idiomatic of “the sea-shore” or 
“ sea-side,” for which we sometimes have maga tyv Palacour, 
near the sea, that is, of course, a special sea an every case. 





, 


KING JAMES VERSION. 


7 And when the angel which 
spake unto Cornelius was de- 
parted, he called two of his 
household servants, and a devout 
soldier of them that waited on 
him continually ; 

8 And when he had declared 
all these things unto them, he 
sent them to Joppa. 

9 On the morrow as they 
went on their journey, and drew 
nigh unto the city, Peter went 
up upon the house-top to pray, 
about the sixth hour: 

10 And he became very hun- 
gry, and would have eaten: but 
while they made ready, he fell 
into a trance, 

11 And saw heaven opened, 
and a certain vessel descending 
unto him, as it had been a great 
sheet knit at the four corners, 
and let down to the earth : 

12 Wherein were all manner 
of four-footed beasts of the earth, 





GREEK TEXT. 
T (25 86 amndOev ó &yyeAos 6 
AaAdv TQ Koprnriw, povncas 
био Toy oikerGv адтоб, kal стра- 
татту erep TOV Tpockapre- 
роутер ойто; 8 каї eEnynod- 
pevos ато dravra, атєстєАєу 
avrovs eis ryv “Топтуу. ° TH 
де éravpioy odovropovvrav ёкєі- 
vov Kal Tj поле €yyiovrov, 
aveBn Ilérpos ет то bapa 
mporeveac Oat, тері opav ёкттрр. 
10 eyévero 0 тростєоѕ kai 
lede yevaaaÜar TapacKeva- 
Covrov дё éke(vow, émémeoev ёт 
avrov exatacis, || кой Üeopet rov 
ovpavoy avegypévov, кой 
Варои èr avrüv скєйдѕ ті ws 
одоти peyadny, rTéaaapouw ар- 
Ҳай Sedepevor, каї каберерох 
eni TS is: 12 еф Umi)pxe 
парта rà тєтратода THS pHs kal 


ката 





ACTS ОЕ THE APOSTLES. CHAP. X. 





REVISED VERSION. 


to do. And when the angel 7 
who spoke to Cornelius was 
gone, he called two of his do- 
mestics, and a devout soldier 
of those who waited on him; 
and having *fully related all s 
these things to them, he sent 
them to Joppa. yAgain, on the 9 
next day, while they were on 
their journey, and drew near 
the city, Peter went up ‘on the 
house-top to pray, at about the 
sixth hour. And becoming very 
hungry, he*desired toeat. Now 
while they were preparing, he 
fell into a ^trance, and «saw the 
heaven open, and a “certain 
vessel descending to him like 
à great white sheet, bound to- 
gether at four corners, and let 
down to the earth; in which 12 
were all kinds of four-footed 
animals, and wild *beasts, and 





42051 «uos, ав sand, not as а sand on the sea-shore. The 
same law that would justify a sea-shore would here justify a 
sand, which of course would not be innumerable ! 

х E&Snynoauevos, fully related. Literally, exegetically de- 
veloped. 

Y de, again, on the next day. Ze is here continuative, well 
represented by, and, generally, but when reiteration is implied, 
again, with us, is more in our idiom. 

* Literally “onto”, but not in our educated currency. It is 
not found in Webster, but is in Worcester. Went up upon 
is too pleonastic. We prefer ascended, ascended the house- 
sop. Septuagint usage is in favor of the term, building. 
Flat roofs were more in use then than now. The term roof 
would be apposite, if more in our currency. Garret would be 
its Scotch representative—house-top leaves the place where, 
with us, as the original presents it. 

* He was desiring is too indefinite, too continuative. At the 
end of his prayer rather than during it, he desired to eat. 
de will suit either rendition. With us, and is not necessarily 
continuative, any more than хог. Both are sometimes so, The 
next verse indicates an event of hunger—he desired to eat, 
The sense of hunger greatly awakens the sensorium, and, 
appositely to the occasion, he fell into a trance, in ае. 
with the keen demands of appetite. 


> Exoraots, an ecstasy, literally, standing out of himself. 





His outward senses were no encumbrance to him. He gazed, 
as a spirit disembodied, upon the scene before him. 


с Ocwoe. Не, literally, theorises, considers with emphatic 
attention. It is a sort of historic present, and might be 
rendered, he fully considered, or contemplated the exhibition, 
the scene. But the action, being continuative is properly 
present to his inspection, but it is told in the imperfect tense, 
and, therefore, saw is admissible. Ооз», sheet or cloth; 
occurring only twice т N. T., and represented by sheet, we 
prefer it to cloth. Sheets are often joined at the four corners. 
This is more definite, and larger than оозго», which may be 
any sort of linen cloth, as used elsewhere, five times referring 
to the envelopes of the Savior's corpse. In Homer's Od. 7. 
107, odor indicates fine white linen of any size, sheet or 
sail. 

4 Susvos te ws оору играй» tecoagaw, omit. by Ln., Tf. 

* Ка та Inova is omitted by Ln., Tf., but according to Gb. 
it is a probable omission, and е be in the text. 

‘Yanoze, third sing. imp. of їлаохо, to begin, to start, to 
arise or spring up. Hom. Od. 24-286. Arch. Cho. 1068. 
Dem, 408. 22. The whole scene represents a new creation, 
springing into life. 

It is remarkable that Wiclif, Tyndale, Cranmer, Geneva, and 
Rheims, as well as the common version, omit the article four 
times occurring in this verse. So do Murdock, Wak., Wes. 





KING JAMES’ VERSION. 


and wild beasts, and creeping 
things, and fowls of the air. 

13 And there came a voice to 
him, Rise, Peter; kill, and eat. 

14 But Peter said, Not so, 
Lord; for I have never eaten 
any thing that is common or un- 
clean. 

15 And the voice spake unto 
him again the second time, What 
God hath cleansed, that call not 
thou common. 

16 This was done thrice: and 
the vessel was received up again 
into heaven. 

17 Now while Peter doubted 
in himself what this vision which 
he had seen should mean, behold, 
the men which were sent from 








GREEK TEXT. 
^ , ^ ^ e ^ ^ A 
та бура koi Ta єртєта Kal та 
7zerewa, тод ovpavod. 13 kai éyé- 
^ ` CM > ^ 
vero форт Tpos avrov, Avaoras, 
^ и 
ПЕтре, бсо» kai gaye. “‘O 
^ , 5 ^ , 
бе ITérpos eire, Maps, коре" 
е > £. ЕА ^ ` 
от: оббетоте єфауоу Tay коор 
^ vA 5 ` 
7 акадарто». 1 Kai por) Ta- 
3 , ` Э. N ^ e 
Atv єк Oevrépov Tpos avrov, A 0 
Ө ` э 6 z ^ M , 
eos єкабдарисє, со uy koivov. 
16 ^ Nd и Dind , ` 
Tovro дє éyévero єтї Tpis kal 
и , ` ^ 
пал» avednpOn то скєдоѕ eig 
` , 
Tov ovpavov. 
4 ^ ^ + 
И *Os де év éavrQ Sinope 6 
Пё yx » Ro eh ^ 18 
érpos, TL QV €t TO Opapa O Eide, 
AS M e; 537 as 5 и 
каї 100%, ot avdpes ot апестаЛие- 





ACTS OF THE APOSTLES. CHAP. X. 


REVISED VERSION. 


reptiles of the earth, and 
birds of the air. And there 
came a voice to him, ‘Rise, 
Peter; kill and eat. But Peter 
said, Not so, Lord; for I have 
never eaten *any thing com- 
mon or unclean. And the 
"voice said to him again, a 
second iime ; What God has 
cleansed, that call not you, 
common. This was ‘done 
thrice, and the vessel was 
taken up again into the heaven. 

Now as Peter was ?ponder- 
ing in himself, what the vision 
which he had seen could mean; 
behold the men who were *sent 


69 


13 


14 


15 


17 





and Booth. Penn twice omits it. Thompson gives it three 
times, omitting it only once. It should Вахе been either 
always omitted or always given, so far as any relevant reason 
appears. 

Г Avaotas, aviotnuc is a favorite with Luke. He employs 
it 72 times in his writings, while all other writers in the N. T. 
employ it only thirty times. It is idiomatically, with him, of 
the effect of an imperative, when coupled with an imperative, 
as, having arisen, Peter, slay, and eat. Peter, rise: slay, and 
eat, It is so translated, arise, or rise, by all the translators 
from Wiclif to Thompson and Boothroyd. 


Twouc is of great latitude in sense and currency—do, 
make, be, fulfill, come, come to pass, happen, seem, arise, be- 
come, befall, perform, wax, being assembled, continue, marry, 
&с., &с. It takes its meaning from its context, or contact with 
other words. It seems to be a very general representative of 
its associates, especially in N. T. currency. Its special mean- 
ing is in its special contert. Its latitude is equal to our 
auxiliary be, though not its proper representative. In this 
passage it seems more contextual to understand eyevero than 
вле, because the voice had not before said, “what God 
cleansed,” but “arise, slay, and eat." It now says, ov um 
zowov—* Do not you account impure,” Bloomfield; “as 
common," Rob. Hesych.: шу xowov un axatagroy heye. It 
also means to pollute, profane, or desecrate, with an accusative, 
as in Acts 21 : 28. 

€ Hav, quodvis, any thing whatever, impure or unclean. 

в Kat porn лай», literally a voice, as before, yet, with the 
exception of the Rheims, Wakefield, Thompson, and Murdock, 
all English versions make it definite on the assumption that 
it was the same voice before heard. This is our idiom in such 
cases. 


! Tovro de eyeveto ext toes, now this happened thrice; or 








was done thrice, in our idiom, exact to the text.— Ели rois, 
to or into three, exactly represented. According to others, 
“reproduced three times,” but this is not the fact, for this 
would be equal to four editions of it, the first reproduction 
being the second copy. 
Ludus is, by Ln., Tf. substituted for лале, immediately, for 
again. So Alf.: es tov oveavor, into the heaven. : 
425 de,—commencing a new paragraph—literally, now as, 
tantamount to while; because it was a continuous exercise, 
not a transient act of his mind. 


) 2іалооғо, twice rendered perplexed, and three times in 
this book, doubt and doubted, com. ver. which is its whole 
currency in this book. Doubt, and doubting imply delibera- 
tion. 2:алооғо is represented by hæsito, ambigo, sed signi- 
ficat interrogare seu inquirere cum dubitantione atque admi- 
ratione. Lorin in Acts 2: 12. Critica Sacra. Vox hæc Lucze 
attonitam quandam admiratione significat. Acts 2:12; 5:24; 
10:17. Grotius in loco. Crit. Sacra. We therefore prefer 
pondering, because of its generic sense, as covering the whole 
area of Luke's statement, and especially because he was in 
doubt as to the meaning of his vision. 


k Алёотайигтой, part. perf. passive, exegetically those having 
been sent, but with us those who were sent, or those sent, fully 
indicate the fact of their previous mission, with regard to 
their present appearance. Еле tov ztvÀovae, atrium vestibu- 
lum, porta, janua, with one exception always rendered gate 
in N. T. com. ver., once only porch. Iv4n, its radix, is always 
in N. T. rendered gate. In classic Greek, a gate-way, a gate- 
tower, or a gate-house. Poly.4. 18.2. Luc. Hipp. 5 &c. Luc. 
Nigrin. 23, an antechamber. The 12 gate-houses of the apo- 
calyptic city for the accommodation of the angelic porters, is 
a representative idea. In Acts 12 : 10 we have zz» dveay vov 
zvÀAovos, the door of the gate-house, the place of inquiry. 


70 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


Cornelius had made inquiry for 
Simon’s house, and stood before 
the gate, 

18 And called, and asked 
whether Simon, which was sur- 
named Peter, were lodged there. 

19 While Peter thought on 
the vision, the Spirit said unto 
him, Behold, three men seek 
thee. 


20 Arise therefore, and get ? 


thee down, and go with them, 
doubting nothing: for I have sent 
them. 

91 Then Peter went down to 
the men which were sent unto 
him from Cornelius; and said, 
Behold, I am he whom ye seek : 


what is the cause wherefore уе | 


are come? 

22 And they said, Cornelius 
the centurion, a just man, and 
one that feareth God, and of 
good report among all the nation 
of the Jews, was warned from 
God by an holy angel to send 
for thee into his house, and to 
hear words of thee. 

23 Then called he them in, 





1 Simon’s house. 


GREEK TEXT. 
aN ^ т Й , 
vou ато ToU Коритлћ!оо, dueporn- 
\ , 3 / 
сарштєѕ THY Омар Liwwvos, ETÉ- 
3 ^ ^ 
стрсау én Tov gvAQva: k 
/ , 2 > Z 
davnoavres ervvÜOavovro, eu 2i- 
«85. , и > 
pov o Єтікаћооиєроѕ ЛТЕтроу ev- 
, ^ M ГА 
Gade бей (ети. ' Тод. 8€ Пе 
Tpov evOvpoupevov тері тод ора- 
‘patos, eurev avrQ то Lvedpa, 
"доо, avdpes трах Gnrotal сє 
> ` > ^ и ` 
аЛЛа арастаѕ KaTaBnO, Kat 
, N \ 
Topevou соу avtois, pyåév ĉia- 
, , DUA 
KpivOjevos* диоти EYO атєстаћка 
, 9 ^ \ , 
avrovs. “ KaraBas dé Иетроз 
` ` M ` 
троѕ TOUS avdpas TOUS атєстал- 
у ` ^ т ` 
pévovs ато тоо KopnvaAiou Tpos 
PEN 5 5 \ 3 ГА > ^ 
auTov, €eUrev, lOov, €yo ciut ov 
^ , e A , 
(ртєітє" тб т airia Ó nv Tape- 
22 ео 3 = / 
OTE; ot дє єітоу, KopynAuos 
` 
єкатортарутѕ отр дколох Kat 
, N ^ , 
poBovpevos rov Ocov, uaprvpov- 
Г ` с/ ^ 
pevos тє Uma 0AÀov TOU eÜvovs 
^ > , 3 ГА € ` 
TOV Lovdaiov, expnpatic@n ото 
ауу» ayiov, peramepnpac bat 
сє cis TOV OlkOV avr On, кої &KOU- 
ca. рурата тара gov. 23 Еіска- 


Y 
Gt 








REVISED VERSION. 


from Cornelius, having in- 
quired out Simon’s ‘house, 
stood at the gate, and calling, 
they asked, whether Simon, 
surnamed "Peter, "was lodging 
there. While Peter ethought 
attentively of the vision, the 
Spirit said to him, Behold 
three men are rseeking you. 
Arise therefore, go down aud 
accompany them, doubting 
nothing, for I have sent them. 
aThen Peter went down to the 
men, and said, Behold, I am he 
whom you are seeking. What 
is the reason for which you are 
come? And they said, Cor- 
nelius, the centurion, a just 
man, and one who fears God, 
and of good report among all 
the nation of the Jews, was 
instructed from God, by a ho- 
ly angel, to send for you into 
his house, and to hear words 
of you. ‘Then, calling them 23 


22 





It is here oexca.—See note t, below. 


m Surnamed Peter. It depends on the translation of Mat- 
thew 16:18, what should be the translation of Petros here.— 
If Matthew 16: 13-18 be translated, as in my judgment it 
ought to be, it would read as follows, v. 16—“ And Simon Stone 
answered, and said, Thou art the Christ, the son of the living 
God.—* And Jesus answered and said to him, Happy are you, 
Simon, son of Jonas: for flesh and blood has not revealed this 
to you, but my Father who is in heaven. And I also say 
to you, that you are called а ѕтохе, and on this Воск I will 
build my church, and the gates of death, or the grave, shall 
not prevail against it." Then, in this case, it should be ren- 
dered, “ Surnamed Rock.” 

This version would be fatal to popery, to all who read it, 
with an honest heart, in our yernacular, and in our opinion it 
would be a faithful expression of the original. And can there 
be, or should there be, a special law for translating any word 
in this book? Do not the context and the scope of the pas- 
sage demand this? We may add, that Jesus may, in all 
probability, have alluded to the fact of his calling him stone, 
when he was known only by the name, Simon—n anticipation 





of his confession, he called him Simon Stone—or, if any one 
prefer it, Этмом Воск. 

For to Cornelius, Gb., Sch., Ln., Tf. have «vro, to him. 
This appears preferable, merely because there is no other 
person introduced. Not was departed, but departed = azn/- 
ғр. 


п Zevlerar, is being entertained there; rather too formal, 
though in good keeping with modern usage—resides ires 
dwells there, is probably more apposite both to ancient and 
modern use. 

° For exdugovuevos Gb., Sch. Ln., Tf. substitute dredo- 
uovusvov, carefully considering megi about or concerning the 
vision. 

P Tovs amtaraAusvovs ало Kogrnhtov лооѕ avtov, omitted 
by Gb., Sch., Ln., Tf. Zrrovo: oe, pres. ind. act., are seeking 
thee. Tis 7 arrea Óc Zr лаоғоте ; what is the motive through 
which you are approaching me? Атга, ratio, reason or motive. 

a 27е, then, connecting the time and the speech. 


г Qv», in this case, is more appositely represented by then. 
Peter is not found in the approved text in this verse. It is 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


and lodged them. And on the 
morrow Peter went away with 
them, and certain brethren from 
Joppa accompanied him. 

24 And the morrow after they 
entered into Cesarea. And Cor- 
nelius waited for them, and had 
called together his kinsmen and 
near friends. 

25 And as Peter was coming 
in, Cornelius met him, and fell 
down at his feet, and worshipped 
him. 

26 But Peter took him up, 
saying, Stand up: I myself also 
am aman. 

27 And as he talked with him, 
he went in, and found many that 
were come together. 

28 And he said unto them, 
Ye know how that it is an un- 
lawful thing for a man that is a 
Jew to keep company, or come 
unto one of another nation; but 
God hath shewed me that I 
should not call any man com- 
mon or unclean. 

29 Therefore came I unto you 
without gainsaying, as soon as 
I was sent for: I ask therefore 
for what intent ye have sent for 
me? 

30 And Cornelius said, Four 
days ago I was fasting until this 
hour; and at the ninth hour I 
prayed in my house, and behold, 


GREEK TEXT. 


Q ` 3 
Àcoápevos оду a)roUs é&dvce. 
^ A3 , e и 992) 

A Й дє єтаур:ои 0 П, érpos EERAGe 
суу avrols, Kal Ties TOV QÕEÀ- 
^ ^ ` ~ > ГА ^ 
pov røv ато ths L omms соу)" 
Gov афт. °* kel тӯ ётарр:оу 

e 
ет Gov eis тур Коиоареюл 0 
de KopynAuos и прообокфи av- 
` , ^ 
TOUS, CUYKAÀETAHEVOS TOUS TUY- 
^ e ^ ` э 
yeveis атой Kal TOUS avayKaious 
pidous. 
h. 5G M , ^ 
? 405 дє eyevero etre Oety 
тои Петро», avvavrijmas avr ó 
Kopvýňios, meray ёпт? Tovs To- 
das mpocekUvgaev. “8 ó de Té- 
Tpos avrov yyeipe Aéyov, Avd- 
> \ JN , 
oTyÜr  k&yo avros адротоз 
ег ” Ка ovvojuAGv avrÓ 
> cs AN £x 
eio Ле, kai evpia ke, avveAyAv- 
СА ` э N 
Goras ToAAÀoUs, * ёфу тє пров 
э € ~ ЕЈ ГА € 
avTOUS, “Уре єтістасдє ws 
> , СА 3 > У > , 
адєштоу eat ардрі 'Lovdai@ 
^ ^ > 
колАас дог 1) mpocepyerOar &A- 
СА мэ ХЕ N A 
AoUAo* kai euor ó Geos ake 
ГА ` ^ C Seco z 
pndeva kowov 3) акадартоу Aé- 
» ` э 
yew avO porov: 29 o kai avav- 
TIppyTes jov петатерфбев. 
muvOavopa оби, тбл Aóyo HETE- 
méuparhé pe; 9 Kai о 0 Kopvý- 
Atos фт ' Amo reraprns "uépas 
HEXpL тат Ts opas Про», vy- 
OTEVOY, каћ тр evverny Фра» 
Tpogevxopevos €v TQ оїкф цоо" 





REVISED VERSION. 


in, he entertained them. And 
on the next day Peter went 
with them, and certain breth- 
ren from Joppa accompanied 
him. And on the next day, 
he ‘entered into Caesarea: and 
Cornelius was waiting for 
them, having called together 
his kindred and intimate 
friends. 


Now,as Peter was entering, : 


Cornelius met him, and falling 
down at his feet, he wor- 
shipped him. But Peter rais- 
ed him up, saying, Stand up. 
I myself also am a man. And, 
conversing with him, he went 
in and found many assembled. 

And he said to them, You 
well know it is unlawful 
for a man, who is a Jew, to 
associate with, or to approach 
one of another nation; and yet 
God has shewed to me that I 
should not call any man com- 
mon or unclean. And there- 
fore I came without objecting, 
as soon as I was sent for. I 
ask then, for what purpose 
you have sent for me. 

And Cornelius said, Four 
days ago, I was fasting till 
this hour; and at the ninth 
hour I prayed in my ‘house, 


71 


30 





evozaheoauevos, then calling them in, 


he entertained them. 


owe denote two distinct institutions. 


The former a greater» 


Lodged them is not equal to e€ewoe, from £ew«Co, hospitio 
recipio. 

* (EwonAO'ev not ото», Ln., Tf.), he entered into, ete., 
Littleton, 
in his celebrated Dictionary, expounds a necessarius, a par- 


and eraeyzetovs quove, literally necessary friends. 


ticularly engaged person. 


t Oos, owa. These words frequently occur in the Chris- 


tian Scriptures; both are translated, com. ver., house, house- 


hold, home. Some late writers have assumed that o:xos and 


or more respectable house than the latter. Such as a master’s 
The 
former, огхоѕ, as indicating a family of adults and infants; 
the latter, a family of servants, with or without infants. They 
contend that both in the Septuagint of the Old, and in the 
We 
On the contrary, 


house, compared with the dwelling-place of his servants. 


Greek of the New, this distinction in their use obtains. 
have found no authority for this difference. 
we have found that both terms are used in the Christian 


Oracles to indicate one and the same house, or family. For 


72 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


a man stood before me in bright 
clothing 

31 And said, Cornelius, thy 
prayer is heard, and thine alms 
are had in remembrance in the 
sight of God. 

32 Send therefore to Joppa, 
and eall hither Simon, whose sur- 
name is Peter; he is lodged in 
the house of one Simon a tanner, 
by the sea-side: who, when he 
cometh, shall speak unto thee. 

33 Immediately therefore I 
sent to thee; and thou hast well 
done that thou art come. Now 
therefore are we all here present 
before God, to hear all things 
that are commanded thee of God. 

34 Then Peter opened his 
mouth, and said, Of a truth I 
perceive that God is no respect- 
er of persons: 

35 But in every nation, he 
that feareth him and worketh 
righteousness, is accepted with 


him. 
36 The word which God sent 








GREEK TEXT. 

NS ` x AN EA ЕЈ z , 
kal iQov, атр єстт EV@TLOY pov 
év éa Oir. Aaprpa, ?' Kai dot 
и €oUn Maps qnte 
Kopvýň, eiamkova On gov 7 
тросєоҳт, kai at eAenpoovvar 
cov Єштадђсоау €vomiov To) 

^ 2 $ , 
Ocov. * терро oiv eis Tor- 
4 ^ 
Tv, kai perakaAeo a, Хіроуа os 
, ^ , Ф , 
єтікаЛєітои Петров" otros Eevi- 
бетаг €v ока Xípovos Bvpoéws 
тара баЛасса» òs парауеоре- 
vos AaAnoe со. 7? E£avrys 
5 v 74 ^ 

оду сперма троѕ сє со T€ ka- 


~ 3 , , 
AOS ETOMTAS mTapayevopevos. 
^ ӯ ^ € ^ ЕЈ , 
vuv оду TaVTES Nels EVOTLOV 
^ ^ ГА ^ 
ToU Өєо0 mapespev akovoa 


p: ^ , 
парта та TpocTeraypéva сог 
` ^ ^ 
vro ToU Өєоо. 
^ ` , 
* ' Avotéas 02 ITérpos то oTo- 
5 > Bs , 
pa emrev, Er aÀw0üetas kara- 
/ a ЕА 
AapBavopat, OTL оок воть прос- 
, e ` > > э 
отоћ№уттуѕ ó Oeos, ? arr èv 
N uM, € , и 
торті €Over 0 poBovpevos avrov 
СА , 
кой épyaCojevos dikacoovyny, 
^ LEE] ` ГА 
dextos ато ёст. *° тоу Aoyov 





REVISED VERSION. 


and behold, a man stood before 
me, in bright apparel, and 
said, Cornelius, your prayer 
is heard, and your alms are 
had in remembrance before 
God. Send, therefore, to Jop- 
pa, and call here Simon, whose 
surname is Peter. He is en- 
tertained in the house of one 
Simon, a tanner, by the sea- 
shore ; who, when he is come, 
will speak to you. Immedia- 
tely, therefore, I sent to you, 
and you have done well that 
you have come. Now then, 
we are all here present before 
“God, to hear all things that 
are commanded you by God. 
Then Peter, "opening his 34 
mouth, said, In “truth, I per- 
ceive that God is not a *re- 
specter of persons; but, in 
every nation, he that fears 
him, and works righteous- 
ness, is "acceptable to him. 
You know the ‘message, 36 


33 


35 





example, Paul calls the household, or family of Stephanas 
both an o:xos, and ап octa.—Luke, in his Gospel, ch. 7 : 6, 
calls the centurion’s house an oa, and in v. 10 it is called 
an 04х05. So of Jairus house. In Luke 8:41 he calls it 
oos, and again v. 51, he calls it ocea. Mark, in his Gospel, 
calls this house an ого, ch. 5:38, and Matthew calls it omia, 
ch. 9:23. Inthe parable concerning a house divided against 
itself, recorded by Matthew, Mark, and Luke, in the two former 
it is called owa, and by Luke it is called ovzos, ch. 12 : 39 
But stronger still, the same house, in the same verse, is called 
both ozxos and oce, Luke 10:5. “Into whatever house you 
enter, say, Peace be to this house.” We need not further ex- 
pose the frailties of some critics, who in the present century 
have so largely written and justified their dispensation of 
Christian ordinances on the presumption that these two words 
represent two distinct households. 


“ For Qeov, regarded as more probable by Griesbach, Lach- 
mann prefers zvgcou as the more probable reading. Either of 
them is equal in authority. Та лооотетаумека, part. perf. 
pass., the things which have been prescribed, or commanded 


by God. 


" Then Peter avoras vo отоми, opening his mouth, said. 





This form is more explicit and direct, and dispenses with the 
conjunction and, which has no representative in the original. 

х Ел’ ahnDevas. Literally upon truth, as, “upon my word.” 
But this is in bad taste among us. “Of a truth,” is obso- 
lete, far-fetched, and incongruous with ez. Its more common 
representatives in our language are in, ол, upon. In truth, 
ex айтка, is peculiar to Luke in the N. T. In truth, is 
analogous to our, in fact. We prefer on all the premises, “in 
truth I perceive.” 

х Tooowmodnzrns, qui accepit personam. James 2:9. лоооо- 
ztoÀny«a, faciei acceptio, Col, 3 : 25. “The outward state ог 
condition of men, i. e. country, sex, state of life, riches, wis- 
dom, learning.” Critica Sacra. 

У Aextos avt, acceptable to him, Dodd., Thomp., Rheims ; 
acceple to him, Wiclif; accepted by him, Wakefield, Wes., 
Penn, Boothr. ; with him, Маг; acceptable to him, Hackett. 


* To énua, verbum dictum, factum, mandatum, sententia, 
sermo, res, negotium. Both in Hebrew and Greek, word, is 
used for, a thing, or matter, Crit. Sacra; res factum, manda- 
tum, sermo, Rob.; things, Acts 5 : 32 com. ver. Luke 1: 37; 


ACTS OF THE APOSTLES. 


CHAP. X. 73 








KING JAMES’ VERSION. 


unto the children of Israel, preach- 
ing peace by Jesus Christ: (he 
is Lord of all :) 

37 That word, I say, ye know, 
which was published throughout 
all Judea, and began from Gali- 
lee, after the baptism of John 
preached ; 

38 How God anointed Jesus 
of Nazareth with the Holy Ghost 


küptos. ae 


pu&ev ' Iovves- 


GREEK TEXT. 

òv azéoTeiAe Tots viois Iopaņà, 
evayyeAcCopevos ртуть дий Tn- 
сод Хрістоў, obdros оті TráVTOV 
bpets оїдатє TO yevo- 
pevoy pipa каб bAns rìs Tov- 
dalas, apEdpevov ато ths Ta- 
Лоис, pera то Ватто 0 ékh- 


SON, ` € E 4 ТЕ. 

ато Na(apér, ws €xpuev avrov 
` и 

0 Oeòs Пьециати “Ayi@ kal ðv- 


REVISED VERSION. 


which he sent to the children 
of Israel, preaching peace 
through Jesus Christ, he is 
Lord of all;—you know that 37 
‘message which was pub- 
lished throughout all Judea, 
beginning from Galilee, after 
the immersion which John 
preached ;—concerning Jesus 38 
of Nazareth ; how God *anoint- 
ed him with the "Holy Spirit 


38 ° Incouv TOv 








2:15-19; that message which he sent, Dodd. This I prefer 
to any other representative of буша in this case. We have 
our messages from kings, and councils, and governments, and 
they are all óz;u«r«, words of significance, and words of 
authority. Jesus is the messenger of the everlasting cove- 
nant, and the Gospel is the message of God to a world in 
rebellion. It is a message of peace, a word, or message of 
reconciliation, published not to Jews only, but to Jews and 
Gentiles. 


* Eyowey avrov, christed, or anointed him, empowered 
him. Д 


> IIysvuevt Ayu xat долан, not with а Holy Spirit 
and a power, but with the Holy Spirit and power abso- 
lute. A holy spirit and a power are wholly indefinite, 
therefore incomprehensible. Тһе history of Jesus Christ 
has been written, but the history of the Holy Spirit has 
neyer been written. The Holy Spirit represents not a spirit 
of God, nor an angel of God, but all Divinity, and Divinity 
too, in all its grandeur. 

But it appears in numerous and various manifestations, in 
Creation, in Providence, in moral government, and in redemp- 
tion. But all these, works one and the same Spirit. “Ву 
his Spirit he garnished the heavens, and formed the crooked 
serpent,” or the milky way, Job 26:13. “Thou sendest 
forth thy Spirit and thou renewest the face of the earth,” 
Ps. 104: 30. But these he consummates by the winds of 
heaven. So by his word, the breath of the Lord, his Spirit 
quickens us. 

TIvevua Aytov,in its anarthrous form, is found in the con- 
ception of Jesus, Matt. 1: 18; 1:20. Again in his promised 
baptism in avevware zee aver, Matt. 9: 11. He also cast out 
demons zvevuate Osov, Matt. 14 : 28, etc., ete. In the triune 
manifestation of God there is a Father, a Son, and a Holy 
Spirit, and these are, essentially, necessarily, and absolutely, 
Divine. As there are no degrees in absolute humanity, so are 
there none in absolute Divinity. These are the elements of 
all true criticism and interpretation of the oracles of inspira- 
tion on this most mysterious and Divine theme, as we con- 
ceive of them. 





Ilvewuuert Ayu. See ch. 1:2, note e. To our previous 
remarks on this subject we would add as further exegetical and 
confirmatory : 

In this Book of Acts we find vevua Aytov twenty-two times, 
and in the whole Christian Scriptures ninety-two times.—The 
Book of Acts is, therefore, emphatically the book of the dis- 
pensation of the Holy Spirit. It is ninety times translated in 
the common version of the Christian Scriptures Holy Ghost, 
and twice Holy Spirit. It should be uniformly Holy Spirit. 
Luke, in his Gospel, introduces it twelve times—while, in all the 
other historical books of N. T., it is found only fourteen times. 
Matthew, in his Gospel, introduces him, and that, too, in refer- 
ence to the creation, or generation and baptism of Jesus, in 
the anarthrous form, ch. 1: 18, 20; 3:11. So, also, Mark in 
his Gospel, ch. 1: 8. But after this, in the absence of Aysor, 
they both prefix the article, and thus he, who is first introduced 
as Ivevua Aytor, is immediately designated то zevua. 

Luke also, first introduces him vevya угор, ch. 4555, 
and, again, in v. 25, with regard to Christ's conception, he ap- 
pears as Ivevua Ayrov, and, again, in reference to baptism, 
ch. 3:16. John the Baptist says of him, “he will baptize you 
in Holy Spirit and in fire”. 

And John, too, when he first introduces the Holy Spirit, 
and intimates his baptism, presents him in the same anarthrous 
form, ch. 1:33. So, all the Evangelists in their Gospels in- 
troduce him. And, in this Book of Apostolic Acts, when first 
introduced, both in giving instruction to the Apostles, and in 
reference to baptism, ch. 1: 2, 5; he is presented as Hvevwa 
Aytor. 

After being thus so systematically designated in reference to 
his birth, baptism, and mission, as simply and absolutely IZwev- 
ua Aytov, he is occasionally, indeed often, being now well 
known, styled то zvevua, то mvevua Aytor, and то mvevsea то 
‘yoy. And all this in good taste, and in conformity to the 
Biographies and Histories of that era. It is, therefore, a gra- 
iuitous criticism to assume that JZvevu« Яуго» does not al- 
ways indieate, in reference to this glorious personality, the 
same definite Divine personality into which, or into whose, 
name, equally with that of the Father and the Son, all Chris- 
tians are immersed. We thank God that we can have the full 


74 


ACTS OF THE APOSTLES. CHAP. X. 


i ae Se SS SS Se E rend 


KING JAMES’ VERSION. GREEK 


and with power: who went about 
doing good, and healing all that 
were oppressed of the devil; for 
God was with him. 





74 ^ ^ > ^ ^ 
váuet, os OujAOev evepyerov kai 
э 7 и ^ 
i@pevos TavTas TOUS катадира- 

ГА (ERN ^ А 
стєооџёооѕ vro TOU д:йВоћор, 
с? e N 5 > > ^ 39 ^ 
OTe о Ocós Hv per avroð ~ kal 


TEXT. REVISED VERSION. 


and with power; who went 
about, from place to place, 
doing good, and healing all 
that were oppressed by the 
devil; for God was with him. 





assurance of understanding, that ZZvevue Ayr, like Jesus 
Christ, is the divinely-established designation of the Christian’s 
Advocate and Sanetifier. 

We may further say, on all our premises, that ZZrevua Aycov 
is nowhere in Holy Writ used as applicable to any Christian 
man, however sanctified and adopted into the family of God. 
It is an appropriated name—as much as Jesus is in the New 
Testament, or as Joshua was in the Old. We have many bap- 
tists now-a-days, but no John the Baptist. The Hebrews had 
many Christs of the house of Dayid and of the house of Aa- 
ron; but now both Jews and Gentiles have but One Christ; 
—and, therefore, he is тне Curist—the only Christ of God, 
emphatically, the Lord’s anointed. 


Again, and finally on this topic;—We are never said 
in the Christian Scriptures to be baptized in the Holy 
Spirit, but uniformly in Holy Spiri. We haye three 
baptisms set before us in the Christian oracles :—a bap- 
tism in water, in spirit, and in fire. They are in the Greek 
Scriptures uniformly anarthrous, and not in the water, in the 
fire, in the Spirit. We may be baptized in Holy Spirit, in 
water, or in fire; but not in а Holy Spirit, in а water, or in 
a fire. 


Again, every person is said to be baptized into some- 
thing as well as ¿n something. Hence the Apostolic com- 
mission reads—immerse them into the name; not in the 
name of the Theiotes or Godhead—into “the name of the 
Father, and of the Son, and of the Holy Spirit.” This 
formula is pregnant with exalted conceptions of a special 
relation to the Father as now our Father; to the Son as 
our kinsman Redeemer; and to the Holy Spirit as our Ad- 
vocate with the Father through the dignity and merit of the 
Lord Jesus. 


To be immersed in fire is rather the symbol of destruction. 
It is, indeed, a symbol of purification of metals, but not of 
persons. То a promiscuous audience, it may be said, the obe- 
dient will be purified and the disobedient consumed. Hence 
the choice of two baptisms—obey and be purified, disobey 
and be consumed, 


It has been noted that the most sublime operations of the 
Godhead have been ascribed to the anarthrous ZZrevue Aytov. 
Tt was the Holy Spirit—or, according to Matthew. Holy Spirit 
(ZIvevue Ауло») that created the body of Jesus—eveedn ev 
yaoter syovoa tx llvevuaros Aywov. She was pregnant by 
Holy Spirit, not by a Holy Spirit. Again it is affirmed, у. 20, 





* that conceived in her was by vevwaros Аугоо”. And Jesus, 
too, it is affirmed by John, will immerse in Holy Spirit or in 
Holy Spirit and in fire—not in the Holy Spirit and in the fire. 
Не has also promised to give а Holy Spirit, but not the Holy 
Spirit, to them that ask him. Appears it not then, that Z/vev- 
ua Ayo and zo Tvevua то Аугор, and то Aycov Tvevua are, 
in the Christian currency, like the currency—6 Гуооъѕ, Ijoous 
We have in Mark 1 : 1, 
Inoov Xotatov viov тоо Oeov ; but when a full confession of 
faith, the most approved by him, was expressed by Peter, 
(Matt. 16 : 16,) it is in these words: Yu = ó Хоготоз, ó vios 
Here we find in one affirmation the 
article four times, once for every predicate of the Saviour. The 
Christ the Son of the God—the Living one. 

Hence a question arises whether, at any time, or in any 
case, IIvevua Aytov does not represent all that is indicated by 
to Ivevua то Ayiow personally and officially contemplated, 
especially when this Divine agent is referred to; or whether 
any personal spirit, angelic or human, is ever represented by 
JIvevue ‘Aytoy, in any passage in the Christian Scriptures. 

To settle this question, another may be propounded. Is 
there not evidence, full and satisfactory, that the agent that is 
by one apostle named Z/rvevu« Aycor is by the same apostle 
named то ZIrevue то Аугоу, while speaking on the same sub- 
ject? Paul to the Corinthians, in his memorable dissertation 
on spiritual gifts and on the Spirit, whence they emanate, 
186 Epistle, ch. 12, thus speaks: reot лағнат — CConcern- 
ing spirituals—on spiritual gifts, states, as prefatory, that no 
one can say that Jesus is Lord, but by Z/revuate Aye~—by а 
Holy Spirit, or by Holy Spirit, anarthrous. 

But this anarthrous Holy Spirit, almost in the same breath, 
becomes то de «vro ztvevua—one and the same Spirit, just as 
there is ó de avtos zvgios, and ó de avtos Өғоѕ, one and the 
same God; and yet this то ото zvevua is first introduced 
Tvevua Aywov—ev THvevuati Ayew! But if this do not give 
full satisfaction to the most curious, we haye another fact of 
paramount authority, viz.: that which is ascribed by Paul 
to ZIvevua Aycor, anarthrous, is by him, again, ascribed to zo 
Ivevua то Ауло. 1 Cor, 12:3.“ No one can say that Jesus is 
Lord, but by ZZvevueré Ayew.” This, although anarthrous, is 
construed by the Holy Spirit—but literally by Holy Spirit. 
But logically, as well as grammatically, he reasons thus: There 
are three dcacgeaecs—one class of gifts, one class of services, and 
one class of operations. We may admit, if any one calls for it, 
that there are classes of gifts or offices, classes of services, and 
classes of operations, subjectively and objeetively contemplated. 
But there is—“zo de «vro zwevua?, and there is—* 6 avtos 
00108”, and there is—* ó avtos Ocos?. Three Divine agents, 


Хоготоѕ, and 6 Ingovs ó Xgiaros! 


tov Otov rov Gorcos. 


ACTS OF THE APOSTLES. CHAP. X. 





KING JAMES’ VERSION. 


39 And we are witnesses of 
all things which he did, both in 
the land of the Jews, and in Je- 
rusalem; whom they slew and 
hanged on a tree: 

40 Him God raised up the 
third day, and shewed him 
openly ; 

41 Not to all the people, but 
unto witnesses chosen before of 
God, even to us, who did eat and 
drink with him after he rose from 
the dead. 

42 And he commanded us to 
preach unto the people, and to 
testify that it is he whieh was 
ordained of God to be the Judge 
of quick and dead. 

43 To him give all the pro- 
phets witness, that through his 
name whosoever believeth in him 
shall receive remission of sins. 

44 While Peter yet spakethese 
words, the Holy Ghost fell on all 
them which heard the word. 

45 And they of the circum- 
cision which believed, were as- 
tonished, as many as came with 
Peter, because that on the Gen- 
tiles also was poured out the 
gift of the Holy Ghost. 

46 For they heard them speak 
with tongues, and magnify God. 
Then answered Peter, 

47 Can any man forbid water, 











GREEK TEXT. 


nuets єєр páprvpes TÁVTOV Gv 
, 
eroinoev èv re TH хора TOV Tov- 
^ 
alov kai èv ‘Iepovoadnp: ov 
> ^ , wan £ 
avethov kpep.&aavres emt EvAov. 
^ N » ^ / 
40 rodrov 0 Ocós nyepe TH трітп 
e fi N M 3 ` 3 ^ 
прера, кой єдокєу avrov Euan 
f. > * ^ ^ 
yeverOury “ ov парті тф Aad, 
^ и ^ 
GAA иартоо“ TOTS прокеХегрото- 
И ` ^ ^ ел 
vnpevois ото ToU Oeov, viv, 
c , 
oirwes ouvedayomey Kal gvve- 
Suid ` $ э ~ 
помех аут, META то AVATTHVAL 
N ^ ^ , 
avrov ёк vekpdv: “ kai mapy- 
е ^ , ^ ^ 
ye&Aev уши Knpvgau TO Aag, каї 
діарартурас даа, 6 OTL &UTOS cor 
0 ópio pevos фто тод Өєо? крит 
Gvrev Kat vekpQv. “3 Tovro 
4 е ^ ^ 
TAVTES OL mpopirat нартороб- 
ow, deaur &papruv аве д.а 
TOU ovoparos афтод тарта Tov 
пістєуоута. eig avrov, “ ” Ere 
^ ^ ГА \ и 
AaAobvros tov llérpov та ph- 
^ 3 ГА ` ^ 
para табта, єтєтєсє TO Lvedpua 
99. А SRN, ГА X 3 , 
TO Ay.ov emi паутаз TOUS &коу- 
b , 45 A 9 , 
ovras Tov Лоуом. kai €&€oTn- 
, ^ e 
стару Ol EK перитор$ TLOTOL OTOL 
^ ^ , с/ ^ SPAN 
avvnAOov rà Пєтро, оті Kai єті 
` эу et qu ^ € А, 
та ебу) т Owpea ToU Ayiov 
, / 
TIvevparos еккеХитои- *% коџоу 
\ э ^ , и 
yap avtav AaAovvraov yhooous, 
/ ` / 
каї pgeyaAvvovrov TOv Өєор. 
, , е и v 
тотє &тєкріӨт 0 IHérpos, * Mire 








75 


REVISED VERSION. 


And we are witnesses of all 39 
things which he did, both in 
the land of the Jews, and in 
Jerusalem ; whom they slew, 
hanging him on a tree. Him 
God raised up the third day, 
and shewed him openly; not 
to all the people, but to wit- 
nesses before chosen by God, 
even to us who did eat and 
drink with him after he rose 
from the dead. And he com- 
manded us to ‘announce to the 
people, and to testify that it is 
he himself who is ordained by 
God, to be the judge of the 
living and the dead. To him 
all the prophets testify, that 
whoever believes in him 
shall, through his name, re- 
ceiveremission of sins. While 
Peter was yet speaking these 
words, the * Holy Spirit fell on 
all those who heard the word. 
And those of the circumci- 
sion, who believed, as many 
as came with Peter, were as- 
tonished because that on the 
Gentiles also, the gift of the 
Holy Spirit was poured out. 
For they heard them speak 
with other “tongues, and magni- 
fy God. Then Peter answer- 47 


40 


La 
> 


46 





с Knovéae хог деаиаотоово ии, to herald, or to announce 
and attest to the people, to proclaim and to testify that it is 
he who is ordained. ‘Qocouevos, worm, determined, ordained. 
declared, such are its representatives in com. ver. He is both 
appointed and declared to be the judge of all. 





а PAwooas, not in one tongue, but in tongues, consequently 
the éregacz, before employed, is here implied and should bo 
supplied. It is, indeed, more than logically implied, for it is 
intimated in the words, тоте алехоед ó Петооз, then Peter 
responded, or answered—their inquiries of course. 





three Divine functions, and three Divine operations—em- 
bracing the personalities of Jehoyah—in the Father, in the Son, 
and in the Holy Spirit, or the Holy Guest of the Christian 
temple. As for the definitive titles of any one of these Divine 
personalities, or operations, we should not be hypercritical. 
The diction of the Spirit is all sufficient, and alone sufficient, for 
the least and the greatest head or heart in all the ages of the 
reign of grace, And hence, without any speculative theology 





or Christology, that which, by one Christian writer under 
supernatural guidance, is ascribed sometimes to zvevua, is 
again ascribed to zo zvew«« by himself; and again by others 
to ZIvevua Ayioy—and to то Ayiov Ilvsvua—and to make it 
superlative in some cases, то Hvevua то Дуго», which caps the 
climax of grammatical precision and of exegetical development. 
In one sentence гуиа Aycov is tantamount to vo Mvevua—as 
6 Ozos is to Jehovah. 


76 


ACTS OF THE APOSTLES. CHAP. XI. 





KING JAMES’ VERSION. 
that these should not be bap- 
tized, which have received the 
Holy Ghost as well as we? 

48 And he commanded them 
to be baptized in the name of the 
Lord. 
to tarry certain days. 


Then prayed they him 


CHAP. XI. 


Ахр the apostles and brethren 
that were in Judea, heard that 
the Gentiles had also received 
the word of God. 

2 And when Peter was come 
up to Jerusalem, they that were 
of the circumcision contended 
with him, 

3 Saying, Thou wentest in to 
men uncircumcised, and didst 
eat with them. 

4 But Peter rehearsed the mat- 
ter from the beginning, and ex- 
pounded it by order unto them, 
saying, 

5 I was in the city of Joppa 
praying: and in a trance I saw а 
vision, A certain vessel descend, 
as it had been a great sheet, let 





GREEK TEXT. 


^N ovy ^ , , ^ 
то бдор коЛдоо Óvvara TLS TOD 
` ^ 4 = 
шо) BawricOnvae TovTovs, oiTwWes 
N A T y 
то llveüua то “Aywov €daBov 
^ ^ е ^ 48 , , 
kaÜos Kat "uev; “8 прооетаёе 
` ^ ^ 
тє avrovs BarticOnvac ev TQ 
, ^ ГА Ц > P 
дуорати ToU Kupiov. TOTE npo- 
^ ^ е и 
тоса» avrov єтцієіиош т рераз 
, 
Twas. 


CHAP. 
"HKOYXAN 86 ot стосто- 


e 5 % 
Лог kal ot адеАфої ot Ovres ката 


XI. 


ryv 'LovOa(av, ore Kat và €Ovn 
ed€Eavto Tov Aóyov roù Oto). 
2 kai ore aveBn Пєтроѕ eis ' epo- 
aoAupa, Siekpivovto mpos avroy 
ol ёк тєритоџӯѕ, ? Aéyovres, “Ore 
mpos avdpas akpoBvotiav č%ov- 
ras elandAdes, кої avvéQayes av- 
rois. *’Ap&apevos de ó ШЕтроз 
e£erí0ero avrois KabeEns A€yov, 
*'Eyo тити èv поле Tommy 
TpocevxOpevos, kai єідоу EV ék- 
oTACEL Opapa, катаВайрор скєдоѕ 
те Gs обор» pey&Ayv, тєсоар- 





REVISED VERSION. 


ed, Can any man ‘forbid the 
water, that these should not 
be immersed, who have ‘re- 
ceived the Holy Spirit, as well 
as we? And he command- 
ed them to be immersed “in 
the name of the Lord. Then 
they requested him to remain 
some days. 


CHAP. XI. 


Anp the Apostles and breth- 
ren, throughout Judea, heard 
that the Gentiles also had re- 
ceived the word of God. And 
‘when Peter went up into Jeru- 
salem, they of the circumcision 
disputed with him, saying, 
You associated with men who 
were uncircumcised, and ate 
with them. But Peter re- 
lated the matter from the be- 
ginning, and set it forth in 
order to them, saying, I was 
in the city of Joppa, praying ; 
and I saw, in a trance, a vi- 
sion, something descend, like 
a great sheet, let down from 


48 


or 





* Kolvoa, forbid, hinder, not suffer, not permit, obstruct, 
withhold. То idwe, the water, not water, indicative of pre- 
eminence. The com. ver. gives to this word, hinder, as well 
as to forbid, to withstand. The primary meaning given by 
Lidd. and Scott, and Rob., to cut short, indicates more than 
forbid. It implies not merely withholding, but hindering, or 
debarring water. True no Gentiles before had been admitted 
into the Church, nor were they looked for, or sought after, 
by the Jews, who had assumed that salvation belonged exclu- 
sively to them. 


f They had received, то Ivevua то угор, that same то 
уецца то Ayıov of which he had spoken, and they had wit- 
nessed, 

E Ev vq ovowart, in the name, or by the authority of the 
Lord, he commanded them to be immersed. Iyaov Хоготоь is 
annexed by Ln., and possesses strong claims in the esteem of 
Griesbach. Ers то ovoua, and ev te охомале are never sub- 
stituted in Sacred, or Classic Literature, as synonyms. The 
authority by which any act is performed must neyer be con- 
founded with the meaning, or intention of it. 

^ Ката tyv Lovdacay, “that were in Judea” com. ver, This 








version might indicate some place in Judea, as ev Гордо. 
But хата here ought to be represented by throughout, as it is 
found in com. ver. of Luke’s Gospel, and in this book, as well as 
in classic Greek. In Luke’s writings we find it so represented. 
In his Gospel 8:1,4,39; 23:5; 9:31, 42; 10:37; 
24 :.5. 

i Kai ore, does not indicate “ then, when,” but, “and when, 
Peter went up, they of the circumcision”. “ Who were” is 
not in the text, and is redundant. * Thou wentest in," does 
not, in our style, represent the sense, as well as, you associated 
with. Associate is not found in King James’ version of N. T. 
It was not then in fashion, occurring only twice in the old. 
But now, no term is more apposite to this and other passages 
in the New Testament. 

) zhexoworro, * contended with him,” com. ver. This and 
Jude, у. 9, are the only places, in the Christian Scriptures, 
where this word is represented by, contend. The Devil con- 
tended about the body of Moses. Disputed, is more apposite 
to questions of debate, and especially in such a category. We 
find it thus rendered, Rom. 14:1, applied to such cases, 
as “doubtful disputations.” 


ACTS OF THE APOSTLES. CHAP. XI. 


KING JAMES’ VERSION. 


down from heaven by four cor- 
ners; and it came even to me: 

6 Upon the which when I had |6 
fastened mine eyes, I considered, 
and saw four-footed beasts of 
the earth, and wild beasts, and 
creeping things, and fowls of the 
air. 

7 And I heard a voice saying 
unto me, Arise, Peter; slay, and 
eat. 

S But I said, Not so, Lord: 
for nothing common or unclean |9 
hath at any time entered into 
my mouth. 

9 But the voice answered me 
again from heaven, What God 
hath cleansed, that call not thou 
common. 

10 And this was done three 
times: and all were drawn up 
again into heaven. 

11 And behold, immediately 
there were three men already 
come unto the house where I 
was, sent from Cesarea unto me. 

12 And the Spirit bade me 
go with them, nothing doubting. 
Moreover, these six brethren ac- 
companied me, and we entered 
into the man's house: 

13 And he shewed us how he 
had seen an angel in his house, 
which stood and said unto him, 
Send men to Joppa, and call for 
Simon, whose surname is Peter; 

14 Who shall tell thee words, 
whereby thou and all thy house 
shall be saved. 

15 And as I began to speak, 
the Holy Ghost fell on them, as 
on us at the beginning. 

16 Then remembered I the 


к Arevoas xartvoovr, I had earnestly looked, better than 
“fixed my eyes.” Looking steadfastly, Wesley, Mur. 
earnestly, Wakefield, Boothroyd. I fixed my eyes, Thompson. 

1 AxevouIn, were it not that, in its whole currency, (two 
hundred and forty-seven times), it is represented by answer, 
question, or no question, we would have prefered the word, 


responded. 


77 














GREEK TEXT. 
3 ^ T^ 5 ^ > 
ow apxais KaBrewevny єк TOU où- 
pavod, каї dev ax pis 600. 
eig v arevígas Karevóovv, кой 
доу rà тєтратода тӯѕ уђе Kal 
N \ \ ^N 
Ta бура Kal та єртєта Kal та 
M ^ ^ v 
петешй тод ovpavod. ' коуса 
де ^ À , 'A A 
€ davis Aeyovags po, Ava 
` , ^ ^ ^ 
oras, llérpe, Osov kai haye. 
5 ` a , y 
8 єѓтоу Oe, Mndapas, коре" ore 
^ hi A £ , 
тар Kowov 1) @кадарто» ovde- 
^ ` , 
vore eig jAÓQev eis TO стора pov. 
° атекрібт де por pov) ёк дєџ- 
терои єк TOU oùpavoð, ^A 0 
Ocós exabapire, od uù kotvov. 
10 ^ ` > £. Ж Ч ^ ^ 
Touro дє €yévero єтї трі, каї 
и A er , A 
талу aveaotacOn amavra eig тоу 
> / l Me ^ 3 ^ 
oUpavov. kai idov, e£avrijs 
тре avdpes ётёстсау еті Thv 
оікіау ёи y) "um, ётеатоЛиерог 
ато Косарєіаѕ mpos pe. ™ eime 
, ^ ^ ^ 
дє poe TO vveÜüpa, avveAOetv av- 
^ ` / M: 
Tois, идеи Stakpivopevov. NÀ- 
\ SS Е Я 
Gov дё adv ешо kai ot 6 aded- 
^ © \ > , ` N 
pot одтог, кої eia jAOopev eis TOV 
/ L 
oikov TOD dvdpos, 3 amyyyeue 
TE пр mos єдє TOV ayyehov 
€v TQ olk@ аўтой cTaÜévra Kai 
> / > ^ > , , 
єітоута avrQ, ’АпостаЛор eis 
"То ЕА $ ` " 
ommv avopas, kal иетатеилуои 
Y x 3 La ПЕ. 
Sipwva тор emikadovpevov Ie- 
^ £ , / 
tpov, 1* ds AadAnoer prjuara Tpos 
R , iN, ^ є 
сє, év ois obon со кої Tas 0 
gis 7 5» b ^c / 
oikos aov. 1 ёу де то арёасбої 
= 3 , ^ ^ 
pe Aadetv, émémeoe то llveüpa 
No >> > ^ GA ` 
то Ауу єт avTOUS, WOTEp kai 
SETS ИЕ ex > > ^ 6 2 и 
ep тах €v apn- euverOnv 





REVISED VERSION. 


heaven by four corners, and it 

cameeventome. Uponwhich, 6 
when I had “earnestly looked, I 

considered, and saw four-footed 

animals of the earth, and wild 

beasts, and reptiles, and birds 

of the air. And I heard a voice, 7 
saying to me, Arise, Peter; kill 

and eat. But I said, not so, 8 
Lord; for nothing common or 

unclean, has, at any time, en- 

tered into my mouth. But 9 
the voice 'answered me again 
from heaven ; What God has 
cleansed, that call not you 
common. And this was done 
three times; and all were 
drawn up again into heaven. 
And behold, there were im- 
mediately three men already 
come to the house where I 
was, sent from Cæsarea to me. 
And the Spirit bade me go 12 
with them, doubting nothing. 
And, moreover, these six 
brethren accompanied me ; 
and we entered into the man’s 
house; and he told us, how 
he had seen the ™messenger 
in his house, who stood and 
said to him; "Send to Joppa, 
and call for Simon, whose 
surname is Peter, who will 
tell you words, by which you 
and all your "house shall be 
saved. And as I began to 
speak, the Holy Spirit fell on 
them, as on us in the *begin- 
ning. Then I remembered 16 


[e 


3 





Looked | Gr., Sch., Lach., 


a See Note on ch. 10 : 
° Ev аохи, fell on them as on us—them, of the Gentiles, and 


us, of the Jews—*as in the beginning.” 
ence from these words, that from the day of Pentecost, to the 


m Azrogzetlov—av0g«s, “men”, is omitted, or repudiated by 
and e Bagster’s Imp. Text. 


an See Note w. p. 83. 


It is a logical infer- 


calling of the Gentiles, no similar display of the Spirit had 


78 





KING JAMES’ VERSION. 


word of the Lord, how that he 
said, John indeed baptized with 
water; but ye shall be baptized 
with the Holy Ghost. 

17 Forasmuch then as God 
gave them the like gift as he did 
unto us, who believed on the 
Lord Jesus Christ, what was I, 
that I could withstand God? 

18 When they heard these 
things, they held their peace, 
and glorified God, saying, Then 
hath God also to the Gentiles 
granted repentance unto life. 

19 Now they which were 
scattered abroad upon the per- 
secution that arose about Ste- 
phen, travelled as far as Phe- 
nice, and Cyprus, and Antioch, 
preaching the word to none but 








GREEK TEXT. 
\ ^ OW A > ^ 
дє Tov руџатоѕ Kupiov, 6$ €Ae- 
> z n DAA 2. 
yev, Дарите uev єВаттісєи 0да- 
e ^ \ V. > 
Tl, vuets дє BamrticOncecbe èv 
и e , T4 ni 5 ` 
ITvevpare Ау. Ei оби тури 
y » > ^ e 
(gv Ôwpeav €Ocokev ато 0 
` Ce, , 
Өєоѕ ws kal уши, TiO TEVOGGOLV 
Э ^ ии > - ` 
ext Tov Kupiov Inoovy X porov, 
а-а \ y) x ` ^ 
€yo дє Tis тити OvvaTos koADaat 
N / > , \ 
тоу Ocóv; {1 'Akoveavres Фё 
n^ € , ` 3 ГА 
тарта зсуоҳасау, Kal ёдоЁабоу 
` ` / » ` 
тоу Oeov, Aéyovres, Apaye ka 
^ y е ` ` ^ 
rois €Üvegw o Oeos Tyv pera- 
» у 
рога» €Ockev eig Cony. 
` 5 и ` 
1? OT pév оби Ow mapévres ao 
^ ГА ~ » 3 ЕУ 
rhs ӨЛарєоѕ THs yevouévgs emt 
Lrepave, dinOov ews Фошіктѕ 
\ 77 NI» Й 
каї Kvmpov kai Avrtoxe(as, un- 
^ ^ ` / > ` 
бел ЛаЛобитес TOY Лоуор ЕЁ pu) 


ACTS OF THE APOSTLES. CHAP. XI. 


REVISED VERSION. 


the declaration of the Lord, 
how he said, John, indeed, 
immersed in water, but you 
shall be immersed in the Holy 
Spirit. Since, then, God 
gave them the «same gift even 
as he did to us, when we 
believed on the Lord Jesus 
Christ; who was I that I 
could withstand God? *When 
they heard these things they 
were silent, and glorified *God, 
saying, God, then, indeed, has 
also granted to the Gentiles 
the reformation tto life. 

Now they who were scat- 
tered abroad, upon the per- 
secution that arose about 
Stephen, travelled as far as 
Phenicia, and Cyprus, and An- 


m 


8 


unto the Jews only. 
90 And some of them were 





ovov ' IoGatois. 
m 


tioch, speaking "the word to 
none but "Jews. And some 20 





2) F , 
20 сау дє vives 





been given, else they would not have gone so far back. The 
interval between the day of Pentecost, and the calling of the 
Gentiles, in Caesarea, is put down, by our best Biblical scholars 
and commentators, as about seven or eight years. See the 
chronology of our most approved Polyglott Bibles. Adam 
Clark makes it some 11 or 12 years. Take the lowest figure, 
and the Holy Spirit, in its public manifestations of super- 
natural gifts, descended only twice—at the commencement 
of the reign of Christ among the Jews, л. р. 33 and among 
the Gentiles, л. р. 41. Now the Holy Spirit is given to them 
that believe, as the Holy Guest, to dwell in their hearts, as a 
sanctifier, and a comforter, or an advocate. 

This scene in Cæsarea, and that in Jerusalem, are called—and 
they are the only scenes, that, in Holy Seripture, are called— 
the Baptism, or immersion of the Holy Spirit. They spoke 
as fluently in foreign tongues, as in their vernacular. The 
display was sensible, visible. 

P Ev, if then, rather, since then. The premises necessarily 
conceded. Tyv гот’ dageay, the equal gift, is the same gift. 
The former is literal, the latter is more familiar and as truth- 
ful. 

Ч Tony доғар miorevoaow, the same gift. It was only to 
them that believed, indicating that only such are the temple 
of the Holy Spirit—the Holy Guest. His miraculous gifts 
were a sign to those that were out of the Church. 

` Azovoartes, lst aor. part., on hearing, they were silent — 
having heard; zovz«o«r, they were quiet. 

* EXo&aZov, imp., were glorifying God; «paye, perhaps then, 
God sðwxev has granted also to the nations az» usravorav sts 


Sen» The reformation to life- not weraueheca, ponitentia, 





but ueravoia, resipiscentia, reformation, or returning to a 
right understanding = recovery. Suetonius, change of life. 

t Eis, ad, erga, towards, on to, changed to, into= es без ; on 
to, or into life. A state of mind changing the course of life, in 
order to life in its proper intent, enlargement, and enjoyment. 
God grants repentance, or the benefit of repentance into life. 

* The word, tov doyov. This formula now becomes a sort of 
technical term, indicative of the message, the last message of God 
to the world. It is called “the word of the kingdom ”— * the 
word of life ?—not the letter, or law, but the word, or gospel. 

This 19th v. resumes the narrative, from the death of 
Stephen. The 8th, 9th, and 10th chapters, to the 19th verse 
of the llth chap., constitute a digression. The 8th chapter 
gives an account of the conversion of the Samaritans, and 
the Ethiopian officer; the 9th gives an account of the con- 
version of Saul of Tarsus; the 10th the conversion of the 
Gentiles. The llth to the 19th v. gives an account of Peter's 
visit to Jerusalem, and the explanation of his conduct in going 
tothe Gentiles. Here, again, the history of the Acts of the 
Apostles is resumed, detailing their labors, trials, and success. 
Paul and Barnabas became prominent actors, and their proper 
labors engross the principal incidents recorded in this book. 
They commenced at Antioch, in Syria, to act in concert, under 
the sanction of a solemn ordination, and mission. 

Tov hoyor, the word. Вее ch. 1:1, note а, on Aoyos. The 
word, the message, the burthen of the prophets, all, or severally, 
indieate a special message from God—or from man—preceded 
by the article, in this book, it is specific—the gospel, the word, 
of reconciliation. 

у “To none but Jews only.” This is rather a vulgarism. Only, 


ACTS OF THE APOSTLES. CHAP. XI. 





KING JAMES’ VERSION. 


men of Cyprus and Cyrene, 
which when they were come 
to Antioch, spake unto the Gre- 
cians, preaching the Lord Jesus. 

21 And the hand of the Lord 
was with them: and a great 
number believed, and turned 
unto the Lord. 

22 Then tidings of these 
things came unto the ears of the 
church which was in Jerusalem: 
and they sent forth Barnabas, 
that he should go as far as An- 
tioch. 

23 Who, when he came, and 
had seen the grace of God, was 
glad, and exhorted them all, 
that with purpose of heart they 
would cleave unto the Lord. 

94 For he was a good man, 
and full of the Holy Ghost, and 
of faith: and much people was 
added unto the Lord. 

25 Then departed Barnabas 
to Tarsus, for to seek Saul: 

26 And when he had found 
him, he brought him unto An- 
tioch. And it came to pass, that 
a whole year they assembled 
themselves with the church, and 
taught much people. And the 
disciples were called Christians 
first in Antioch. 








GREEK TEXT. 
3 > ^ 4 ^, 
её avràv avdpes Kvmpiot koi Kv- 
^ е , > 
pyvator, oirwes єісєАбдутє cis 
> , 3 ` ` 
Avriyeav, éAaAovv Tpos Tovs 
e S / 
ЕЛАутотая,  evayyedCopevor 
N / dd ^ 1 OF 
rov Kvpiov ’Гуообь. Kal ny 
` , > ^ 
Хер Kupiov uer avTOv TOÀUS тє 
э ` и 
ар:дроѕ плотеиоах éméarpeWyev 
Эе ` , 22 9 Z \ 
єті TOV коріои" Н коосӨт дє 
€ А > с Cp fe / 
о Aoyos eis то WTA TNS ЄккАаіаѕ 
^ 3 e ia 
Ts év Lepooorvpos тєрї aù- 
^ LN 3 Га , 
Tov kai ёбатєстеЛау Bapva- 
Bav OwA0e&v ews " Aptuoxetas. 
^ , 
?5 05 mrapayevopevos kal іду туи 
(a ^ ^ 3 и 
Хари» Tov Өєой ехару, kai Tape- 
и A ^ ^ 
Kade g&vras т] пробеосе THs 
, , ^ ГА 
кардіаѕ 7pogcpévew TQ kupio 
Бад 5 p X i э \ e ` р C. 
оті HY avnp ауабоѕ каї TÀÑ- 
ГА с , ^ ГА 
pus Lvevparos “Ayiov кої mi- 
aTews. каї прооетебу OxAos 
M ^ 5 ^ 
ixavos TQ kupio. 7D ' HENGE Se 
N € ^ 
cis Tapoov о BapvaBas avaćn- 
^ ^ 26 ` € :5N > 
Thoa Lavrov, * каї evpwv aù- 
` У ^ + 
TOv nyayev avTov eis ’Аипохаах. 
3 , M > \ 3 x с/ 
€yévero дє avroUs éviavTov ОЛох 
^ ЕЈ ^ > 
cvvaxÓOrvat ev TH ékkAgaía, кой 
и d е y 
didaEar ОХЛор ikavóv, ypnpari- 
^ 5-45 1 N 
Tat тє Tp@Tov Ev ' Avrtoxela. тов 
\ 
pantas Xpwrriavovs. °' ' Ev 








REVISED VERSION. 


of them were men of Cyp- 
rus and Cyrene, who, having 
come into Antioch, spoke to 
the Hellenists, *preaching the 
gospel of the Lord Jesus. 
And the hand of the Lord was 
with them, and a great num- 
ber believed and *turned to 
the Lord. Then tidings of 
thesethings came to the ears 
of the congregation which 
was in Jerusalem; and they 
sent forth Barnabas, that he 
should go »through to Antioch; 
who, when he came and be- 
held the grace of God, was 
glad, and exhorted them all, 
that with purpose of heart, 
they should adhere to the 
Lord. For he was a good man, 
and full of *:the Holy Spirit 
and of faith. And a great 
multitude was added to the 
Lord. Then Barnabas depart- 
ed to Tarsus to seek Saul. 
And when he had found him, 
he brought him to Antioch. 
And it came to pass that, dur- 
ing a whole year, they were 
assembled with the congrega- 
tion, and taught *a great mul- 
titude. And the disciples 
were called «Christians first 
in Antioch. 


w 


1 


rn 


2 








is wholly redundant. Either, “ to Jews only”, or, only to Jews, 
is current English. 


w EvayyehtSouevoe vov Kvgiov Insovy. Though EvayysAiZo 
occurs fifty-six times in N. T., it is only twice presented with a 
person for its burthen. The word is preached, the Gospel is 
preached, but Jesus is only preached twice, in the import of 
svayysli&o. He is here preached the Lord, and in ch. 5 : 42, 
he is preached the Christ. This is an eloquent fact, and gives 
to the two predicates of Jesus transcendant glory. He is the 
anointed Lord, and the Christed Jesus. le is the Lord, and 
the Christ of the Universe. 


х Emsorgtvev, turned over upon, cast themselves upon the 
Lord. xx See Noteon chap. 13. v. 4. 


= Kat д:да&аг oyAov ixavov.  Tzavos, in com., yer., 18 repre- 
sented by worthy, large, great, enough for, many, much, long, 


security, a good while, long while, sore, sufficient, able, meet. 
In forty occurrences it has fourteen representatives. Of these, 
not one is equal to it. Sufficient, most nearly, in generic 
sense, represents it. Beza prefers dignus. We have a homely 
word, or phrase, which well represents it. We say of such a 
one “he has got”, or received, “what he ought”. It may be 
good, bad, or indifferent. It was suitable to him—that which 
he deserved. It was so in this case, He merited “a great 
multitude”, and he got it. 

* “The disciples were called Christians first in Antioch.” 
The persecution commenced at the martyrdom of Stephen, 
and became the means of disseminating the gospel of the grace 
of God. А large and flourishing church in Antioch, was one 
of the fruits. The disciples, proving and maintaining that 
Jesus was the Christ, obtained from them the name of Chris- 
tians first in Antioch, the capital of Syria, called after Antio- 
chus Epiphanes, a monster of iniquity. It became the seat 
of a flourishing church, and the occasion of a name, even 


80 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


27 And in these days came 
prophets from Jerusalem unto 
Antioch. 

28 And there stood up one of 
them named Agabus, and signi- 
fied by the Spirit, that there 
should be great dearth through- 
out all the world: which came 
to pass in the days of Claudius 
Cesar. 

29 Then the disciples, every 
man according to his ability, de- 
termined to send relief unto the 
brethren which dwelt in Judea. 

30 Which also they did, and 
sent it to the elders by the hands 
of Barnabas and Saul. 


CHAP. 


Now about that time, Herod 
the king, stretched forth Ais hands 
to vex certain of the church. 

2 And he killed James the 
brother of John with the sword. 


XII. 





GREEK TEXT. 


, ` ^ e / ^ 
TavTous дє Tals 1)u€poug kaTy)AOov 
OM ED , ^ 
ато lepogoAvuov rpopytat eis 
, y 28 > ` ` R 
Avrioxetav. avaoras дє eis 
> Shige che td » з , 
6С abtay дрораті` AyaBos, rý- 
x ^ ГА ` 
pave Ova Tov LTvevparos, Ayrov 
и и 74 > 
péyav méehAcy єсєсбо єф oAnY 
SY , e 
THY oikovpévyv OcTig кой €yé- 
zd 
vero emt KAavütov Kaísapos. 
29 ^ \ ^ ^ , 
Tov дє naÜ0nrov kaÜos niro- 
^^! с? с ^ 
рєіто Tis, орітау єкастоѕ QUTÕV 
/ ^ 
eie Ouakoviay перила Tots karot- 
кодо €v TH Lovdaig адєЛфоїѕ" 
20 ^ ^ 
30 0 каї ezotng'av, атостєіЛартєѕ 
si ^ и ^ 
проб rovs zpeaBvrépovs дій ye- 
` P , 
pos BapvaBa каї MavAov. 


CHAP. XII. 


^ M ` 

KAT ékeivov дє тор Karpov 
с , ` 
етеВаЛеи `Нробух о Васе? 
Tas ҳєіраѕ Kak@oal Tiwas Tov 
ees ^ 3 1 pA ^ AM 
ото THS EKKÀNTLAS. avete дє 

, ^ 
"LaxwBov тоу adeAdpov ' Ie&vvov 





popular when Luke wrote this book. 


His allusion to the 








XII. 


REVISED VERSION. 


And in those days prophets 27 
came down from Jerusalem 
to Antioch. And one of them, 
named Agabus, having stood 
up "made known through the 
Spirit that there would be a 
great famine throughout all 
the land, which occurred in 
the days of «Claudius. Then 
"the disciples, every one, ac- 
cording to his ability, de- 
termined to send relief to the 
brethren that dwelt in Judea ; 
which they also did; and sent 
it to the Elders by the hands 
of Barnabas and Saul. 


n2 
oo 


29 


e: 
> 


СНАР. 


*Now, about that time, He- 1 
rod, the king, stretched forth 
his hands to fpersecute cer- 
tain persons of the congrega- 
tion. And he killed James, 2 
the brother of John, *with the 


XH. 


After a long critique on this word, Leigh, in his invaluable 


origin of this name is an evidence of its then extended cur- 
rency. 

b Араотаз, having stood up; eonuave, made known, not 
merely, intimaled.— Hack. 

* Kaoaoos, Cæsar. Is rejected by Gb., Sch., Ln., and TF. Tt 
is a historic fact that Claudius Cesar, so called in Roman histo- 
гу, 15 the person here named. He was poisoned by his wife 
Agrippina, A.D. 54. Being born nine years before Jesus 
Christ; this event happened a. р. 45, which fact well synchro- 
nizes with the details of this book. Another Claudius sat on 
the same throne, born a.p. 246. He was a great military 
chieftain, and died a.p. 270. There having been two Clau- 
diuses, one of German, and one of Gothic descent, may һауе 
occasioned the insertion in the margin, which finally crept into 
the text. 

a Tov истот, attracted into the genetive by тес. Instead 
of oí uad ryrac nados пилорыто tis avtwv.—Mey., De Wette, 
Hack. Ваорава, Dor. Gen. 19: 14 ; Luke 13:29; John 1 : 43. 
The disciples, in proportion as (ves) any one was prospered, de- 
termined, each of them. See 1 Cor. 16:2. Tis, while liter- 
ally, any one, is tantamount in our day and currency to, every 
one. Stillas zs, Acts 2: 45, is, com. ver., every one, (yet in 
that case more pertinently, any one), so here, every one deter- 
mined to send relief, according to his ability. 





Critica Sacra, in allusion to this passage, says :—‘ Seepius vero 
ad animi propositum, seu destinationem ae decretum transfer- 
tur. Acts 11:29 and 17:31”. There is here no formal nom. 
case to оогоо. It is understood to be: “certain of the 
brethren”, or every one of the brethren, in prosperous circum- 
stances. 


* Кат exewor de vov zargov; де, now, secundum, juxta, cum, 
20100, opportunitas; mature and seasonable time. Z'empore 
enim venire rerum omnium est, inquit Cornieus. The Greeks 
make a difference between zeovos, time, and zargos, season, if 
not always, generally ; hence zacgos, opportunitas, mature and 
seasonable time. Solomon, as well as the Greeks, sometimes 
placed season and time in antithesis ; “due season”, Luke 12:42; 
Gal.6:10; Heb. 11:15; Acts 24:25. Herod, it seems, judged 
this time of famine, and necessary contribution to the necessi- 
ties of the poor brethren, a suitable season for him to persecute 
and oppress them. He laid hands upon the Christians to 
maltreat, as exefaAev таз yecoas intimates. And, seeing it to 
be соғото» rors Iovdacors, pleasing to the Jews, he seized Peter 
as a feast for them, and, having killed Peter with the sword, 
he intended to present to them another repast. 

f Kazow, to hurt, to harm, to vex, to treat evilly, to injure. 
With us, the word persecute, covers the cases here named. 

5 Махоиос, being here anarthrous, would seem to sanction 





ACTS OF THE APOSTLES. CHAP. XII. 81 
KING JAMES’ VERSION. GREEK TEXT. REVISED VERSION. 
3 And because he saw it) | рахойра. ? кой 180и Ort apeorov|sword. And because he saw з 


pleased the Jews, he proceeded | è 


further to take Peter also. Then 
were the days of unleavened 
bread. 

4 And when he had appre- 
hended him, he put Am in prison, 
and delivered Aim to four qua- 
ternions of soldiers to keep him; 
intending after Easter to bring 
him forth to the people. 

5 Peter therefore was kept in 
prison: but prayer was made 
without ceasing of the church 
unto God for him. 

6 And when Herod would 
have brought him forth, the 
same night Peter was sleeping 
between two soldiers, bound 
with two chains; and the keep- 
ers before the door kept the 
prison. 

7 And behold, the angel of 
the Lord came upon him, and a 
light shined in the prison; and 
he smote Peter on the side, and 
raised him up, saying, Arise up 
quickly. And his chains fell off 
from his hands. 

8 And the angel said unto 








єсті TOlS ‘Tovdators, прооебето 
cvAAa(detv kal ПЕтроу- joav 86 
€ , ^ и Ò 
pépa Tv аброр. t ду кої 
macas ero eis фоЛак?), Tapa- 
oùs Téraapat Terpadiors стра- 
Torov QvA&ccew avrov, Bov- 
/ x ^ и 
Aopevos pera то пасха ауауа- 
^ ` ^ ~ > 
yelv отоу TQ AAG. ° 0 иё оду 
Ilérpos érupevro. év т) pudaxy: 
тросєоҳ) де у ékrevis yevopern 
ӧто THs єккАсіаѕ проз тор Өєду 
` ^ 
UTEP ауто. 
q M ` 
5 "Ore де éueAAev ойто» Tpod- 
348 , ^ ^ 3 , 
yew 0 Hpoôns, TH vvkri éketvn 
5 E z 4 ^ 
nv о Пєтроѕ коцифрєроѕ uera to 
y ^ , е 
дуо стратіотоу, дебемерох adv- 
^ fs и № ^ 
сєсі досі, QvAakés тє TPO TIS 
£ Э.о, \ / 
upas єтпроуи тти dvdAakny. 
7 NE M M 72 3 ef, 
каї 160%, ayyeAos Kupiou eré- 
` ^ э/. 3 T > 
стт, Kat dos ЕЛарлуеи €v To ol- 
/ Й ITUR ` 
кпрати maracas бе THY mAcupav 
TOU Петро», iyepe aùrov ЛЄ 
yov, “Avacra èv taye. Kat 
€£éreaov avro) ai dAvoets ék TOV 
^ 5 Kad ` 
Херфу. | eimé re 0 dyyeňos mpòs 








that it pleased the Jews, he 
proceeded further to seize Pe- 
ter also. (And then were 
"the days of the unleavened 
iloaves.) And ‘having appre- 4 
hended him, he put him in 
prison, and delivered him 
to four *quaternions of sol- 
diers, to guard him, intending, 
after the passover, to bring 
him forth to the people. Pe- 5 
ter, therefore, was kept in 
prison, but Jearnest prayer, 
without ceasing, was made 
by the congregation to God 
for him. 

And when Herod would 6 
have brought him forth, in 
that night, ‘Peter was sleeping 
lucc two soldiers, bound 
with two chains; and keepers, 
before the door, guarded the 
prison. And behold a mes- 7 
senger of the Lord stood near, 
anda light shone in the prison, 
and, striking Peter on the 
side, he raised him up, saying, 
rise up quickly. And his 
chains "fell off from his hands. 
And the messenger said to him, 8 


а sword. But this is a special case, because “the article fails 
when the idea is general.” Не was slain by the sword; so in 
our usage we have “the gallows”, * the Penitentiary ”, * the 
Work-House”, not a gallows, а Penitentiary, a Work-House, 
as penal institutions. These are idiomatic formulas. See 
Hackett and others on this passage. 

But we have in this context another such case: 

^ Ноа» де jucoae tov agvuwr, ad verbum, “now were days 
of the unleavened.” But idiomatically Now, or, then, (as the 
case may be), were the days of unleavened bread. 


These are valuable examples, that supersede the ordinary 
rules of Greek syntax and etymology, when applied to Hebrew 
idioms ; and in some very grave cases, such as the anarthrous 
Ivevua, when qualified by буол. Though to us apparent 
anomalies, they are not to be disregarded, much less to be an- 
nihilated. Loaves, in the above case, is a more serious sup- 
pression than the article 7, in the case of z«zc«:ga, though it 
indicates several instruments. Literally, And the days of the 
unleavened were. 





i Тор afvuwr, of the unleavened. The article is here used 
to direct attention to the feast of unleavened bread, and 
should be translated: It was not in days of unleavened bread, 
in a general sense, but of the unleavened. bread, in a specific 
sense. 

) INeaous, aor. part., having seized; zagadovs, part., having 
given him over to four detachments of four soldiers, pułagosw 
«vtov. 

к Tergaütor, occurring but once in the Christian Scriptures, 
should be rendered according to Roman usage. A quaternion 
was a company of four soldiers. There were, therefore, six- 
teen soldiers on duty, four at each time, in turns, keeping, 
guard. 

1 Exrevns, intentus, assiduus. 
or protracted and earnest prayer. —Crit. Sacr. 
Gb., prefer to $zreg. 

п E&erecor—ex тору yecowy, not out of, but from his hands. 
They could not have fallen out of, unless he had held them zn 
his hands. Хаю, in Greek currency, includes the whole fore- 
arm, or any part of it. 


It is indicative of extended 
Isou Lo., ТЕ, 


ACTS OF THE APOSTLES. CHAP. 


XII. 





KING JAMES! VERSION. 


him, Gird thyself, and bind on 
thy sandals: and so he did. And 
he saith unto him, Cast thy gar- 
ment about thee, and follow me. 

9 And he went out, and fol- 
lowed him, and wist not that 
it was true which was done by 
the angel; but thought he saw 
a vision. 

10 When they were past the 
first and the second ward, they 
came unto the iron gate that 
leadeth unto the city; which 
opened to them of his own ac- 
cord: and they went out, and 
passed on through one street; 
and forthwith the angel departed 
from him. 

11 And when Peter was come 
to himself, he said, Now I know 
of a surety, that the Lord hath 
sent his angel, and hath de- 
livered me out of the hand of 
Herod, and from all the expecta- 
tion of the people of the Jews. 

12 And when he had consid- 
ered the thing, he came to the 
house of Mary the mother of 
John, whose surname was Mark, 
where many were gathered to- 
gether, praying. 

13 And as Peter knocked at 
the door of the gate, a dam- 


m Azohovde, not go with me nor come with me, but follow 


me, such is its almost universal import. 


п Kae ovx rec ore айс, pluperfect, he had not perceived 
that the scene, through which he had passed, was real. 


9 Ovx det, “wist nol," is obsolete ; knew not, is its repre- 


sentative. 


P Adn Pes, literally true; here, more appositely to the case, 


it should be, real. 








GREEK TEXT. 
СТ Ч , 
avrov, ПєріСосои, kai vroónaat 
^ Я; ^ > , ` 
та cavoadia gov. ’ЁЕтойуое дє 
Е , ^ 
обто. Kat A€yee avro ПЕериВа- 
^ Ne и / ^ э / 
Лоо TO LUATLOV соо, Kal аколоу- 
^ 
де. po. ? Kai &&eAOav ùro- 
ГА > ^ ^ » » © 
Aovder avTQ' кой ovk тдєг OTe 
o , > ` / 9 IN ^ 
&AnÜés есть TO ywwopevov Sua TOU 
и за / А, » 
аууєЛоо, ебоке 06 драца ВА 
/ \ 
mew. 1 StehOovtes 06 трӧтти 
iy ` , 5 ACA 
QvAaknv кой Oevrépav, 7A0ov єтї 
` у ` ^ ` / 
THY поль THY GLOnpay, THY þé- 
> \ / 
povoay eis THY поћи, таб адто- 
z , , > ^ NES 
pary qvoíx05 avrois: kal ёЁєЛ- 
/ A QU , 
Oovres трођАбоу руа piav, каї 
> , > , € J 
єибєюѕ améatn о ayyeAos ат 
> ^ 1 N Se и , 
GUTOU. кой о llérpos yevope- 
э е ^ 9 ^ 5 
vos év €avrQ, eure, Nov oida 
3 ` e > и , 
adnOas ore ЕбапеотелЕ KUpLos 
` z e ^ SN 5. ГА , 
Tov dyyeAov avroU, kai e&e(Aeró 
> ` e Й N , 
pe ék ҳєроѕ Нродоо kal ma- 
ons THs просдокіаѕ TOU Лао? 
A > / 
TOv 'lLovOaiev. ! соиду те 
5 3 ` ^ 
1A0ev. єтї тти oikíav Mapias ths 
^ > , ^ 
pntpos “Iwavvov ToU ÉmikaAov- 
v. , > a e 
pevov Mapkov, ob паар ікарої 
, ГА 
cvvyÜpowguévor кой тросєоҳо- 
НЕО. 
^ ^ ^ , 
13 Kpovoavros 0€ rob ITérpov 





REVISED VERSION. 


Gird yourself and bind on your 
sandals. And he did so. And 
he said to him, Cast your gar- 
ment around you, and "follow 
me. And Peter wentoutandfol- 9 
lowed him, and "had not eper- 
ceived that what was done by 
the messenger was Preal, but 
thought that he saw a vision. 
When they had passed the 
afirst and the second watch, 
they came to the iron gate, 
that leads into the city ; which 
opened ‘spontaneously to 
them; and they went out, 
and passed on through one 
street. And forthwith the 
messenger departed from him. 
Then Peter, having come to 
himself, said, Now I tcertainly 
know that the Lord has sent 
his messenger, and has deliver- 
ed me out of the hands of He- 
rod, and from all the expecta- 
tion of the people of the Jews. 
And when he had consid- 
ered the matter, he went to 
the house of Mary, the mother 
of John, whose surname was 
Mark, where many were as- 
sembled, praying. And "when 13 
he knocked at the door of 


— 


0 





spontaneously with us happily represents it. 


phrastic. 


г Avrouatn, automaton like, that is “of itself.” 


The word 


“Of its own 


accord,” may be more familiar to most ears, but too peri- 


‹ It may be a matter wholly of taste, which is somewhat 


arbitrary, but so it is with me—^I certainly know,” is more 


forcible, than I know certainly. 


х Now (de) he—for zov Ifergov we read avrov, on the 


ч Лост хаг devtegay, both are anarthrous, because, in 
such cases, it would be pleonastic. There could not be two 
Jirst and two second watches, hence a first watch and a second 
watch, being stationed, all versions, ancient and modern, refer 


to them as the first and the second. 


authority of Gb., Sch., Ln., and Tf. And when he knocked 
at the door, ete. Tyv Фоа» vov zvÀoros—the door of the 
gateway, Thomp.; the gate of the court, Murd.; the door of 
the gate, Penn, Wesley ; entry door, Rheims, Tyndale, Cranmer. 
the door of the porch, Wakefield ; the door of the outer gate, 


Dodd. 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


sel came to hearken, named 
Rhoda. 

14 And when she knew Pe- 
ter’s voice, she opened not the 
gate for gladness, but ran in, 
and told how Peter stood before 
the gate. 

15 And they said unto her, 
Thou art mad. But she con- 


stantly affirmed that it was even | 15 
so. Then said they, Itis his angel. |. 


16 But Peter continued knock- 
ing. And when they had opened 
the door, and saw him, they were 
astonished. 

17 But he beckoning unto 
them with the hand to hold 
their peace, declared unto them 
how the Lord had brought him 
out of the prison. Апа he 
said, Go shew these things unto 
James, and to the brethren. And 
he departed, and went into an- 
other place. 

18 Now as soon as it was day, 
there was no small stir among 
the soldiers, what was become 
of Peter. 

19 And when Herod had 
sought for him, and found him 
not, he examined the keepers, 
and commanded that they should 
be put to death. And he went 





GREEK TEXT. 
Thy борау тод zvAGvos, poc 1A- 
дє толдіскт braKkovoa, óvopart 
“Роду: M 


` ^ , Sv ^ 
фоти tov llérpov, ато туз xa- 


^ M 
каї ётіуџодса Tv 
^ э L4 \ a , 
pas ovk nvor€e Tov mvAGva, єіс- 

^ \ , ^ 
драџодса дє annyyeAev éaràvat 
` , ` ^ ^ 
tov llérpov mpo ToU TvAGvos. 
e \ ` SUN L^; , 
ot дє Tpos avr3v etrov, Май. 

` e , [rd ЕГА á 
H бе duicyupi€ero otras éxew. 
[4 > »- € A > ^ 
ot Ò eAeyov, “O аууєЛоѕ avroð 
e ` 
бои. 15 *0 òè Ilérpos émépeve 
, > , M 5 E] 

Kpovav: &voi£avres дё eiQov av- 
` 
TOV, каї efeoTnoay. И катасє(- 
gag де aurois т) xep oyâv, 
даууђсато аутоїѕ T$ 0 курго 
avTOv еблуауеь € єк TIS vAakijs. 
єтє де, АтоууєіЛате ako 
каї Tois adeApois табта. Kai 
, ` з / > vy / 
ЕСеЛ@фь erropevOn eis Етерох To- 

18 z ` € , 
TOV. Levopevns дє vuépas, 
5 ^ ^ 
nv тараҳоѕ ovk OAÀLyos év Tois 

и ГА 27 € и 
отратиотаия, ті ара о llérpos 

` 

eyevero. P “Hpwdns 86 ет 
, ` ` 
THOUS афтоу Kal ur eUpov, ava- 


kpívas Tous фуЛакаѕ, ékéAevaev | that they should be put to 


^ X N 
amaxOnva Kat kareAÓov ато 





XII. 83 


REVISED VERSION. 


the gate, a maid servant, 
named Rhoda, went to hear- 
ken. And recognizing Peter's 
voice, shedid not open the gate, 
for gladness; but ran in and 
told them that Peter was 
standing before the gate. And 
they said to her, You are 
crazy. But she *confidently 
affirmed that it was even so. 
Then they said, It is his *mes- 
senger. But Peter continued 
knocking. And when they 
had opened the door, and saw 
him, they were astonished. 
But he, beckoning to them 
with the hand to be quiet, 
declared to them how the 
Lord had brought him out of 
the prison. And he said, Go 
tell these things to James, 
and to the brethren. And he 
departed and went to another 
place. 

Now, as soon as it was day, 
there was no small stir among 
the soldiers, as to what had 
*become of Peter. And when 
Herod had sought for him, and 
did not find him, he examined 
the keepers, and commanded 


14 


death. And he went from 





* Mawn, wawouae, you ате crazy, 2d sing. pres., ind. ‘H de 
OuzogvgiSero ovtws exe, but she pertinaciously continued to 
affirm that it was even so. 


w His messenger, аууейос. This word so often 
occurring in the Christian Scriptures, sometimes indicates a 
heavenly, and sometimes an earthly messenger. The no- 
tion that every one, especially every good man, has a guardian 
angel in constant attendance, is older than the N. T., and still 
cherished in many minds. In this place, it might be supposed 
to indicate a messenger sent by Peter, rather than Peter him- 
self in person. But amongst the Jews, it was generally a 
cherished idea, that every good man had a guardian angel. 
Luke simply narrates, but comments not on the occasion. 
Neither shall we. 

On weighing all that I have read and thought on the 
propriety of translation in general, and the word angel in 
particular, I feel a preponderance of reason and propriety, in 
favor of translating rather than of transferring words of 
this class. This more especially obtains in this word, and 





in those indieative of office in the Christian Church. The 
abuse of such terms in popular currency, is, with me, a pre- 
ponderating argument. The ideal forms entertained of angels, 
especially of their personalities, is an additional argument in 
their case. Coleridge says, * After much thought on 
the subject of angels as a divine kind of finite beings, I find 
no suffieing reason to hold it for a revealed doctrine, and 
assuredly it is no truth of philosophy, which, as I have else- 
where remarked, can conceive but three kinds—lst. The 
infinite reason; 2nd. The finite rational; and 3d. The finite 
irrational—that is, God, man, and beast. What, indeed, even 
for the vulgar, is, or can an archangel be, but a man with 
wings, better or worse, than the wingless species, accord- 
ing as the feathers are white or black? I would that the 
word had been translated instead of Anglicized in our English 
Bible.” New Edition, Notes in Hackett: vol. 5, p. 125. 


х It might be, in modern style, not a little agitation as to 
what Peter came to be. Тоо stiff and formal! Таовхоз is well 
represented by commotion, indicating both inquiry and alarm. 


84 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


down from Judea to Cesarea, and 
there abode. 

20 And Herod was highly dis- 
pleased with them of Tyre and 
Sidon. But they came with one 
accord to him, and having made 
Blastus the king’s chamberlain 
their friend, desired peace, be- 
cause their country was nour- 
ished by the king's country. 

21 And upon a set day, Herod 
arrayed in royal apparel, sat upon 
his throne, and made an oration 
unto them. 

22 And the people gave a 
shout, saying, It is the voice of a 
god, and not of a man. 

23 And immediately the angel 
of the Lord smote him, because 
he gave not God the glory: and 
he was eaten of worms, and gave 
up the ghost. 

24 But the word of God grew 
and multiplied. 

25 And Barnabas and Saul 
returned from Jerusalem, when 
they had fulfilled лег” ministry, 
and took with them John, whose 
surname was Mark. 


CHAP. XIII. 


Now there were in the church 
that was at Antioch certain pro- 
phets and teachers; as Barnabas, 


and Simeon that was called Ni- 





Y Ouuouezor, part. pres., 








being enraged at them, &c. 


XIII. 





GREEK TEXT. 
^ > ^ ^ 
vis Lovdaias є1 три К иоареах 
5 ` 
OérpuBev. ” * Hy де 0 “Hpadns 
Ovpopaxov Торо kai Убе. 
^ \ ^ 
ois opoOvpuadov дє mapnoav 
^ 3 * ^ , ^ 
троѕ аутор, kai zreicavres ВЛа- 
отоу TOV ет TOU KOLT@VOS TOU 
^ , 
BaciAéos, yro)Uvro @руьти, dia 
¥ J- ^ ^ 
то трефєсдог avTay THY Xopav 
N ` ^ 
ато TNS Backs. 
^ \ € ^ 
! Такт 66 пера о Hpodns 
3 , 3 A № 
evovaapevos еобута BactArkny, 
кой кабісаѕ émi Tov Вуиатоѕ, 
J , N » 2 2 = \ 
eOnunyoper TPOS аттоо. о дє 
бов ётефоуе, Oeo? pov) Kal 
OUK &vÜpósrov. 28 парахртра де 
ётата&єу avtov dyyeAos коріо, 
> > fe > X ` / ^ 
avÜ' wv oùk баке THY доЁау TO 
is) 4 
OcQ: каї yevopevos oKwAnKo- 
` , 
Bporos é£&v&ev. * 6 0 Aoyos 
^ ^ » t PR. / 
Tov Ocod nvEave кої erAnOvvero. 
E Е н 
2 BapvaBas dé kai Ха?Лоѕ úré- 
\ 
стрерау eE "IepovaaAén, TÀN- 
N 
росаутєѕ THY Ouxkovíav, TUTA- 
А \ э и N » 
paAaBovres kai ' Гови тор émi 


KAnbévta Mápkov. 


CHAP. 


^HXAN 6€ тє èv ` Avro- 
xela ката my одаар éxxAnoiay 
Tpopyrar кої SaoKarot, 0 TE 
BapvaBas kai Nvpewv 0 kaAov- 


XIII. 





REVISED VERSION. 


Judea to Cæsarea, and abode 
there. 

And Herod *being enraged 
at those of Tyre and Sidon, 
they came with one accord 
to him, and, having made 
Blastus, the king’s chamber- 
lain, their friend, desired peace ; 
because their country was sup- 
ported by the king’s country. 
And, on an appointed day, 
Herod, arrayed in royal appa- 
rel, sat on his throne, and 
made a speech to them. And 
the people shouted, saying, It 
is the voice of a God, and not 
ofa man. And immediately а 
vmessenger of the Lord smote 
him because he did not give 
God the glory. And, having 
been eaten by worms, he ex- 
pired. 

But the word of God *соп- 
tinued to grow, and extend. 


And Barnabas and Saul те- + 


turned from Jerusalem, when 
they had fulfilled their min- 
istry, and took with them John, 
whose surname was Mark. 


CHAP. XIII. 


Now there were in the con- 
gregation that existed in An- 
tioch, certain prophets and 
«teachers, as Barnabas and Sim- 





(ô 


Tf., but by Gh. is regarded as a probable omission. 


һ2 


1 


to 
e 


It is, in- 


Новдус, is rejected by Gb., Sch., Ln., Tf.) 

z And the word of God continued to grow урба. Kat 
exdnduvero, imp., pass., and was extended. It grew in the ac- 
cession of the people, and extended over the territory, or 
among the people. The word of God, or the Gospel of God. 
was proclaimed and made progress.-—Murd. The word of God 
increased and multiplied.—Penn, Thomp. “Grew and multi- 
plied."—Tyndale, Cranmer, Geneva, Increased and multiplied. 
—Rheims. There are pleonasms in sacred as well as in com- 
mon style. Aoyos, says Hackett, suggests the complex idea of 
doctrine and disciples, and the verbs, that follow, divide the 
idea into parts. 


* Certain prophets and teachers. Ties is rejected by Ln., 





deed, redundant, placed, as it is, in apposition to the words лоо- 
gntae хаг Oidaozahor, now there were prophets and teachers. 

In Antioch, хата tyv ovoav. Kara is a preposition of great 
latitude, and is represented by the following words: according 
10, against, apart, at, aside, after, by, of, concerning, touching, 
in, in every, down. By the annexation of ly, it is used ad- 
yerbially, as in the following cases: daily, for every day ; 
Acts 3:2; 16:5; 17: 11, 17; 19:9; privately, Gal. 2: 2; 
charitably, Rom. 14 : 15, ete. 

These prophets and teachers were in Antioch, not neces- 
sarily of Antioch ; yet they were really of the Church, as the 
Evayyshioy хата Mardaov, xara Маохо», хата Aovxav, хата 
Ioavvgv, were of them, as writers, or reporters. 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


ger, and Lucius of Cyrene, and 
Manaen, which had been brought 
up with Herod the tetrarch, and 
Saul. 

2 As they ministered to the 
Lord, and fasted, the Holy Ghost 
said, Separate me Barnabas and 
Saul, for the work whereunto I 
have called them. 

3 And when they had fasted 
and prayed, and laid their hands 
on them, they sent them away. 

4 So they being sent forth by 
the Holy Ghost, departed unto 


XIII. 85 








GREEK TEXT. 


, 
pevos Niyep, кої Aovxios 0 Kv- 
^ , / ^ 
pynvatos, Mavany те Hpadov ro) 
L4 , ^ 
тєтрарҳоо avvrpoQos, kai Lav- 
, M ^ 
Aos. ? Aerovpyovvrov бе avrQv 
^ y 5 
тф корф Kal wnaTevovrov, ELTE 
` ^ ` 7 
то Пуєдра то “Ауу, Apopi- 
[4 / и 
care ду pov Tov те BapvaBav 
^ ` ^ > N Ed ^ 
каї Tov SavAov eis TO epyov 0 
, э , 3 , 
TpookeKAnMaL avrovs. Tore 
ГА , 
vnoTevoavtes kal mpocevéage- 
, ^ ^ 
voi, kal émiÜévres Tas ҳєіраѕ av- 
^ > , 4 Ф ` 
Tots, amevoay. Oroi pev 
> № ^ , 
оди exmeupbevtes vro Tov IIvev- 
patos ToU “Ayiov, катђћбоу eis 





REVISED VERSION. 


eon, who is called Niger, and 
Lucius the Cyrenian, and Ma- 
naen, *who had been brought 
up with Herod the Tetrarch, 
and Saul. While they were 2 
ministering to the Lord, and 
fasting, the Holy Spirit said, 
‘Separate for me Barnabas 
and Saul to the work, for which 
I have called them. *And when 3 
they had fasted, and prayed, 
and laid their hands on them, 
theyfsentthemaway. So they, 4 
being sent forth *by the Holy 











But in what sense, of them? By election, or by the mis- 
sion of Christ, or from Jerusalem, or any other place, is not to 
be inferred from the grammatical construction. This must be 
learned from history, not from grammar. Barnabas and Paul, 
we know, were not of Antioch, though, in their travels, they may 
have been there, once and again. And here, too, was Simeon 
the black, according to Adam Clark; “because”, says he, “ of 
skin or hair”. But neither did the Greeks, nor do we Ame- 
ricans call any man black, or white, because of his hair, or his 
coat, but because of his skin. The Roman, Niger, is derived 
from the Greek, vexgos, mortuus, dead. We have not, in the 
Greek tongue, a common noun that radicates in, or that com- 
mences with, Neg, long vowel, or short. Hence negro has no 
representative in Greek ; nor, indeed, in Latin. Niger, in La- 
tin, uelas, in Greek, and “mw (niger fuit), in Hebrew, repre- 
sent the color called black ; so Job 30: 30 says: “ My skin is 
black upon те”. 


^ Suvteogos, una educatus. An infant nourished by the 
same mother, Hdt. 1 : 99; one coeval, and of the same origin, 
Id. 2:65. We have no phrase more apposite than, ^ Who 
had been brought up with Herod”. or, was educated with 
Herod. 


© Aerrovoyovrrov de арто» ty xvgup. Cum ministrarent ; 
id est cum munere suo fungerentur docendi, viz., ac prophetan- 
di; nam Paulo ante, doctores ac prophetas fuisse dixerat: ita- 
que Chrysostomus recte interpretatus est Aeezovoyovrrov, mi- 
nistrantibus ; id est predicantibus, Syrus et Arabs precanti- 
bus; nom Azrovgyew, retulerunt ad publicas preces propter 
adjunctam jejunii mentionem.—Crit. Sac. This Aeerovoyer re- 
fers exclusively to what is called public service; from Zeeros, 
public, and ғоуо», work. The Mass in Rome, and the Com- 
munion Service in England, are properly called, Liturgy. The 
performance of the ritual of publie worship, is, however, its 
general scope and intent. For these the State, or body eccle- 
siastic. is responsible. 








Casauban, of the highest reputation for sound learning in 
this, as in other departments of literature, affirms that this 
word Žerrovoyia properly indicates, and represents, all religious 
services ; that private, or public prayer, or any religious service, 
is represented as Liturgy. The verb occurs but three times, 
and the substantive six times in the Christian Scriptures, 
represented by ministration, or service of a public character ; 
sometimes, indeed, personal and private, 2 Cor. 9:12; Heb. 
10:11. This publie service, offered to the Lord, is ordained 
for our good and for his glory. It is, indeed, our honor and 
happiness to perform it in spirit and in truth. 


4 Agogioare дт иог, separate to me truly. In prosa ди sem- 
per postponitur et vertitur sane. It is redundant, Acts 13:2 
— Crit. Sac. In the Christian Scriptures ду is 
found but six times. It is not represented at all in this case, 
Com. Ver. 2 strengthens the command, ch. 15 : 36; Luke 
2: 15.—Hack. 

e Enidtrres preceded by vyorevoavtes xat moocevgaue- 
vot, aoristic participles—and having fasted, and prayed, and im- 
posed hands on them, or, when they had fasted, and. prayed; 
and laid their hands on them, are equally grammatical. The 
latter is, perhaps, more popular in the living age. Their is 
supplemental, and, to some minds, necessary as definitive of the 
coóperants in this work. 

г They sent them away, or, dismissed them. The former we 
prefer, because the latter is, in our forensic currency, to discard 
from office, to discontinue.— Webster. 

$ HwmeugOwree ro vov Пугциатоз tov Ayrov, by the Holy 
Spirit. This specific formula occurs in this book sixteen 
times, the formula то “yıov IMvevua seven times, and гуше 
Яугор, anarthrous, or indefinite, occurs nineteen times, always 
indicative of the same Spirit, uniformly in capital initials, in 
Bagster's text. But, to classify them under the species of defi- 
nite, and indefinite, of the former, in this single book, we һауе 
twenty-three occurrences, and of the latter nineteen, in all 


86 


ACTS OF THE APOSTLES. CHAP. XIII. 








KING JAMES’ VERSION. GREEK 


Seleucia; and from thence they | 7» XeAevkeav, 


sailed to Cyprus. п\єосар eis THY 





forty-two occurrences. In all the other books of the Christian 
Scriptures, we have, of the definite form, eighteen, and of the 
indefinite, thirty-two occurrences. We are, from a strict ana- 
lysis of all these cases, confirmed in the judgment that Гера 
уго», whether with, or without the article, uniformly repre- 
sents the Holy Spirit. In the com. уег., it is represented, in 
the Christian Scriptures, by Holy Ghost, eighty-two times, 
and by Holy Spirit, only four times. Such is its history. 

Both Theology, and Christology, have suffered no little from 
ultra, or hypercriticism on this third personality of Jehovah. 
New Testament usage is our safest index, or guide, in ascer- 
taining the current value, or import of its most prominent 
terms, and forms of expression. Our special code, if we either 
need, or have such a code, is simply New Testament usage 

Be it then noted, that every proper name found in the nomi- 
nalive, or, properly, the naming case,in the first chapter of 
Matthew, on its first presentation, is anarthrous, or indefinite. 
It reads: ВУВАОХ yeveosws IHXOY Хоготоо, viov Завд 
viov Aßoaau. On certain theories these eight anarthrous nouns 
should be translated: A book of a generation of a Jesus, a 
Christ, a son of a David, a son of an Abraham. 

To illustrate farther, a primordial principle, we shall select a 
prominent case of the same category, found in the Gospel history. 
It is that of Pontius Pilate, a public and an ostensible actor in 
the drama of Christian history. Te first appears anarthrous, 
but is made definite by the addition of т jyeuore, Pontius Pi- 
late, the governor. So is IIvevua, Matt. 1: 18-20, made defi- 
nite by “yıx. Holy Spirit being known to the Jews as the 
Divine Spirit—the Spirit of God—it was enough for them to 
вау, that Jesus was begotten by Holy Spirit. This was as 
much a personal name as Pontius Pilate, there being no other 
spirit so introduced in Jewish or Christian history. There 
never was but one J/vevwa Ашот, since the apostasy of Adam, 
known, or recognized in the Patriarchal, or Jewish oracles. 
This is a highly important and suggestive fact. 

But to return to Pilate. After his introduction he is seven 
times named by Matthew without his surname, Pontius, but 
being a conspicuous personage, a representative of Cesar, he 
has the article prefixed six of these seven times. It is only 
once omitted, and that is the appeal made to him by certain 
Pharisees, (Matt. 27 : 62), instead of which they substitute xv- 
оге in the vocative. 

The same style occurs in Mark. He names him ten times in 
chap. 15. In nine of these occurrences, the article is prefixed, 
yet he never calls him governor. In the Acts, his name oc- 
curs, ch. 3: 13; 4: 27; 13: 28, only once preceded by Pon- 
tius. Paul, too, names him once, 1 Tim. 6 : 13, when speak- 
ing of Christ's confession to, or before, Pontius Pilate. 

Now, with, or without the article, does not Pilate, in every 
instance, indicate Governor Pilate? And, with equal, or supe- 








TEXT. REVISED VERSION. 


exeiOev тє amé- | Spirit, went down into Seleu- 
Kumpov. 5 кай cia запі thence they sailed into 





rior assurance of faith, and of understanding, may we not affirm, 
(no partieular designated spirit being in the premises), that 
the Spirit of God, or the Преоша tov Ocov, the IIvevua Ayior, 
the zo ZIvevuc Arcor, and the то Zlvevue то Aytov, severally 
do,in Apostolic usage and currency, uniformly indicate one 
and the self-same Spirit of God, or the Holy Spirit? 

No logie, no metaphysies can, as we conceive, entrench up- 
on this position, that will not shake the whole basis of the 
hitherto well-sustained and documented science of Hermeneu- 
ties in general, and of Bible Hermeneutics in particular. 

But, to some minds, there is a plausible objection, and, as 
far as known to us, but one objection found in Matthew 3 : 11, 
Itis: avtos uas Валтіоғи ev Hvevuaze Ayup zat поо. Being 
indefinite, it is presumed that it cannot indicate the Holy 
Spirit, personally contemplated, but officially, or in some special 
influence. 

Paulsays: Allour fathers were baptized into Moses in the 
Cloud, and in the Sea. And here some һауе assumed a paral- 
lelism between “in holy Spirit,” and “in fire,” that, as the 
Israelites were baptized into Moses, in the cloud, and in the sea, 
so Christians are immersed into Christ, in the Holy Spirit and 
in fire. This, tosome minds, may appear plausible. But will the 
facts sustain, or justify it ? We presume not. Fire is not a sym- 
bol of any spiritual blessing. On the contrary it is the symbol 
of a fearful calamity. And soour Lord interprets it. A baptism 
in fire is destruction. So the winnowing shovel separates the 
chaff from the wheat, that, while the latter is preserved in the 
garner, “ the chaff is to be consumed in an unquenchable fire”. 
Salvation, and damnation, are the alternatives presented by 
Jesus Christ. John baptized in water, into repentance. His 
commission reached no farther. But he warned those who 
repudiated his ministry, that his successor would baptize in 
the Holy Spirit, and in fire—not the same subjects in both, but 
one class in the Holy Spirit, afterwards to be poured out; and 
the other class, in the fire, afterwards to be poured out. No 
preacher, who preceded Jesus, ever preached of the baptism 
of fire—* the damnation of hell”, of the burning lake, “the 
unquenchable fire”, as did the Prophet whom John immersed 
in the Jordan. The sum of John’s preaching was the last 
chapter of Malachi. He baptized his converts in the Jordan, 
and directed them to his Master, assuring them that, if they 
obeyed him, they should receive his Holy Spirit. If not, he 
would consume them in an unquenchable fire. 

There were then two immersions, in his eye: one for purifi- 
cation, and one for destruction—an immersion in spirit, and an 
immersion in fire. Both are figurative, or at least metaphori- 
cal. Neither spirit, nor fire, can be sprinkled upon us, nor can 
we be poured, or sprinkled into them. But there is life in 
Spirit, and destruction in fire, and we can be immersed in, or 
subjected to them. 


ACTS OF THE APOSTLES. CHAP. XIII. 


87 





KING JAMES’ VERSION. 


5 And when they were at Sal- 
amis, they preached the word of 
God in the synagogues of the 
Jews. And they had also John 
to their minister. 

6 And when they had gone 
through the isle unto Paphos, 
they found a certain sorcerer, a 
false prophet, a Jew, whose name 
was Bar-jesus: 

7 Which was with the deputy 
of the country, Sergius Paulus, 
a prudent man; who called for 
Barnabas and Saul, and desired 
to hear the word of God. 

8 But Elymas the sorcerer 
(for so is his name by interpre- 
tation) withstood them, seeking 
to turn away the deputy from 
the faith. 

9 Then Saul, (who also is cal- 
led Paul,) filled with the Holy 
Ghost, set his eyes on him, 

10 And said, O full of all sub- 
tilty, and all mischief, thou child 





h Pevoutvot, aor. part., equal to ovres, and when they were 





GREEK TEXT. 


Ц з ^ , 
yevouevot ev Ladapin, катту- 
SN , ^ ^ 3 
yeAAov тоу Aoyov ToU Oeov év 
rais cvvaywyais tov ’Lovdaiwy: 
F \ , e 
«оу де kal Iwavyny оттрєтту. 
6 , X ^ ^ э/ 
OueABovtes дє THY уђсоу &xpi 
z cop" и 
Пафоо, pov twa payov pev- 
дотрофутт» РИ @ óvopa 
Bapinoovs, òs "v civ TO àv- 
Ourar@ Херуф Tavio, dpi 
gvverQ.  obros проскаћетаце- 
vos BapvéBav kal XaUAov, ere- 
, ^ ^ , ^ 
Gitnoev акобои TOv Хоуоу TOU 
^ > M ^ 
Өєод. § &vÜla raro де avrois 
'ENpas, 6 páyos” ойто yàp 
peOeppnveverae TO брома avroð" 
бт®у бастреуои тор avOvTrarov 
BON ^ / 9 ^ \ 
ато THs пістєюѕ. ` XavAos дє, 
6 kal lia)Aos, mwAqoOcis Tved- 
partos Ayíov, каї arevioas eis 
32x 
avroy 1% eirev, 202 пАпрув Tav- 
` 1 
tos ÓoAov каї т@стѕ pgårovpyias, 





REVISEL VERSION. 


Cyprus. And'when they were 5 
in Salamis, they preached the 
word of God in the synagogue 
of the Jews, and ‘they had also 
John as their attendant. And 6 
when they had gone through 
the iwhole island as far as Pa- 
phos, they found a certain sor- 
cerer, a false prophet, a Jew, 
whose name was Bar-Jesus— 
who was with the proconsul 7 
of the country, Sergius Paulus, 
"а prudent man ; who called for 
Barnabas and Saul, and desired 
to hear the word of God. But 8 
Elymas, the sorcerer, (for so is 
his name, ‘being translated), 
opposed them, seeking to 
turn aside the proconsul from 
the faith. Then Saul, (also 9 
called Paul), "filled with the 
"Holy Spirit, shaving looked 
earnestly upon him, said, O 10 
full of all »subtilty and all 





there ; or, being there, they announced ; or, were announcing zov 
Aoyor tov Osov, the word of God, the word of the God. 


i Eyov, imp., were accustomed to have, we say: They had 
John &c. 


) MelPovres, add olny, Gb., Sch., Ln., Tf. 
cov, the whole Island of Paphos. igor, they found, «vóo«, 
а certain man, wayos. After sógov, Ln. and Tf. add, ахдоа. 
“They found a certain magician, a Jew, named Barjesus."— 
Wakefield. “А certain sorcerer, a Jewish false prophet, whose 
name was Darjesus.?—Penn. “А magian, a false prophet, a 
Jew, whose name was Barjesus."—Thomp. “A certain man, 
a sorcerer, a Jew, who was a false prophet, and whose name 
was Barsuma.”—Murd., Буг. Admitting man into the text, 
Murdock’s version is exact. It is, however, redundant, like 
men, brethren, and fathers, the two last implying, or containing 
the first. 


Р 
Olny tnv v- 


k AvOwzaro, deputy governor; ovvero, a man of under- 
standing, Wakef, Thomp., Wiseman, Mur.; a well informed 
man, Boothr. Prudent man, Penn. It is, in its four occurrences 
in com. vers. represented by, prudent. He appears to have 
been a person of good understanding, intelligent, with us ; yet 
prudence being the attribute most conspicuous in this case, we 
give it preference. 


1 Мед eounvevecat, pres. ind. pass., his name being translated, 





or, being interpreted which, in com. ver. in its seven occur- 
rences, is its representative. 


m II)pgOeue Ivevuacos Aytov. 


> TIvevuaras Aytov is, in the selected text of the Bagsters’, a 
misprint. It should be here Mvevuaros Аугоо; we correct it 
gramatically, and find we are sustained in their Hexapla of 
1841. 

о Atevioas ets avtov, having looked, or looked intensely 
upon him, said. Padroveyra is an anak deyouevor, found in this 

place only. We found of the same family, égdcoveynua, Acts 
18 : 14, there rendered, lewdness, here, mischief, maleficentia. 
Beza, Pise. It indicates a propensity to perpetrate all sorts 
of wickedness. Crit. sac. 

р Aohov—ésadtoveyntas. The former occurs twelve times in 
N. T., represented by subtilty, deceit, craft, guile; the latter 
seven times in N. T., com. ver. 

Padtoveycas, found only in this place. Another member of 
this family occurs once ; viz. éqdvoveynua, Acts 18 : 14, “ wick- 
ed lewdness,” com. yer. The former, dodos, denotes all kinds 
of dissimulation, Rom. 1 : 29, exquisita diligentia ad insidian- 
dum.—Basil, "rea He feigns one thing, and does another.— 
Crit. Sac. The latter, gqdsovgyea, is represented by malefi- 
centia, and, according to Beza and Piscator, denotes a person 
prepense to perpetrate any wicked deed.—Vatablus. Eras- 
mus derives it from ĝqð:ov, facile, and ғоуабоиаг, operor. One 
who is easily induced to perpetrate crime. 


See note on v. 4. 


88 


ACTS OF THE APOSTLES. CHAP. 


XIII. 





KING JAMES' VERSION. 


of the devil, thou enemy of all 
righteousness, wilt thou not 
cease to pervert the right ways 
of the Lord? 

11 And now behold, the hand 
of the Lord zs upon thee, and 
thou shalt be blind, not seeing 
the sun for a season. And im- 
mediately there fell on him a 
mist and a darkness; and he 
went about seeking some to 
lead him by the hand. 

12 Then the deputy, when he 
saw what was done, believed, 
being astonished at the doctrine 
of the Lord. 

13 Now when Paul and his 
company loosed from Paphos, 
they came to Perga in Pam- 
phylia: And John departing 
from them, returned to Jeru- 
salem. 

14 But when they departed 
from Perga, they came to An- 
tioch in Pisidia, and went into 
the synagogue on the sabbath- 
day, and sat down. 

15 And after the reading of 





GREEK TEXT. 


C" , M и 
vie дю ВоЛоь, €xOpe mas Otkat- 
, и L4 
осуу, ov mavon Oucrpépov 
€ ^ ^ 
ras 00005 kvpíov Tas eùbelas; 
^ ` ^ 
П кой viv 100%, хер тод kuptov 
` » N ^ 
eri сє, кой ёст тифЛов ur) ВАЄ 
` ^ 
TOV Tov jov аур: кароў. 
^ ^ 3 , ar i5 » 
llapexprue de émémeoev èr aù- 
^ ` , ГА 
тоу axAVS каї ското, кой териа- 
es , Е / 
yov ЕС тои yetpaywyovs.  тоте 
DE e ГА ^ by 
iðov 0 avOvraros то yeyovos ёті- 
э / rh aN a 
OTEVTED, exTAN To OpLEvOS єті TH 
sens (UU ICN AI RN 
3" AvaxOévres д ато rhs Ta- 
: а = 
Qov oi тєрї rov Пабло, Адом 
es Перу тк Порфоћіоѕ. 
» , ALES , LIN) > 
Iwavuns бе amoxop5oas ar av- 
^ е , € ГА 
TOV, опеотрефеи eis ‘єросо- 
А / 
Аира. \ adroit dé OwAQOvres 
` ^ , , 
ато ths Шеруйя, mapeyévovro 
, > P. A , ^ 
eis Avrioxeuxv ths Hiwuitas, kai 
/ » ^ ` 
єісєЛдоутєѕ eis THY ovvayoyyv 
~ е , ^ , , 
TH мера TOv саВВатоу, kabı- 
15 N ` ` J Z; 
сару. Mera дє ти avayvoow 


REVISED VERSION. 


mischief, »»son of the Devil, 
enemy of all righteousness, 
will you not cease to spervert 
the "right ways of the Lord? 
And now behold *the hand of 
the Lord is upon you, and you 
shall be blind, not seeing the 
sun for a season. And imme- 
diately there fell on him a mist, 
and a darkness; and he went 
about seeking some persons to 
lead him by the hands. Then 
the proconsul, «having seen 
what was done, believed, »be- 
ing astonished at the doctrine 
of the Lord. 

And, loosing from Paphos, 
they who were ‘with Paul 
came into Perga of Pam- 
philia; and John, departing 
from them, returned into Jeru- 
salem. 

But they themselves, de- 
parting from Perga, came into 
Antioch of Pisidia, and went 
into the synagogue on vthe 
Sabbath day, and sat down. 





And, after the reading of the 





PP vie, anarthrous. 


а Aiaotoepw always “pervert,” or * perverse.” 
Here, by circumlocution, “ turn away, to pervert the mind. Ata- 
Perverting the right ways = the 


otoepwv, part. pres. active. 
straight ways of the Lord. 


г Eudevas, ӧдооѕ. Evdvs is found eight times in N. T., ren- 


teaching. Instances, 


Com. ver. 


15 





99. 


Matt. 7:28; 22: 33; Mark 1 : 22; 4 


3 


12:38; Luke 4:32; Acts 2:42; Cor. 14:6; 2 Tim. 4: 
and probably in other passages. 
of teaching, and not the lesson taught. 


9 
cr 
9. 
= 


It is, in these cases, the act 


* Eurhyocouevos ext ty Ocdazn, Matt., Mark, and Luke, only 


dered both straight, and right, in com. vers. 
figurative of the latter. 

* Xero tov xvgiov. Literally, a hand, a stroke, of the Lord — 
the Lord's hand is upon you. It is not a prayer for it, but a 
judgment announced. So the event declares. The article pre- 
fixed to both ódovs and severas is awfully definitive—the ways 
of the Lord, vu RIGHT ways. Yet the judgment was limited 
аҳог xatgov, for a time, not perpetually. 

t 10», part. aor., having seen. The governor, or deputy, 
believed extotevoer exzAnocouevos, indicative of great moral 
force. In its fourteen occurrences in N. T. zzr4zoav is repre- 
sented, in com. ver, by amaze and astonish. Tt is only used 
by Matt., Mark. and Luke. The cause, or instrument of this 
astonishment is found in ту dedayn tov хогоо. Aiðazn is found 
in N. T. twenty-nine times represented by doctrine, and once 
by “what is taught,” Titus, 1:9. In the plural number only 
once found, and then it is kuman opinions, or human teachings. 
It is frequently mistranslated by the word doctrine, instead of 


The former is 





use this term in the Christian Scriptures ; ten times translated 
by astonished, twice by amazed. Struck with amazement, is 
perhaps, to most minds, most expressive of the mind, or the 
feelings of the proconsul, always translated deputy, com. ver. 
which is not specific, but generic. We, therefore, prefer pro- 
consul. Governor.— Wakefield. | Deputy-governor.—Penn. 
Proconsul.—Thomp., Wes. Murd., Dodd.; found only four 
times in this book. 


Y Oi лесе tov IHavÀov, those about Paul; his pupils, or per- 
sons attending him, or upon him ; 7902 cts ITegyrr, came into 
Perga. 

w Тр иго то» ХаВВато», literally, on the first of the 
Sabbaths. In Luke 13:14 and 14:5, we have the gen, 
sing. In Acts 16 : 13, we have, as here, the gen. plural, most 
probably indieative of one of the consecrated weeks of the 
Jewish year. Тһе same formula occurs, Acts 20 : 7, translated 
the first day of the week. See Cruden's Concordance on the 
second Sabbath after the first. 


ACTS OF THE APOSTLES. CHAP. 


XIII. 89 








KING JAMES’ VERSION. 


the law and the prophets, the 
rulers of the synagogue sent un- 
to them, saying, Ye men and 
brethren, if ye have any word 
of exhortation for the people, 
say on. 

16 Then Paul stood up, and 
beckoning with Ais hand, said, 
Men of Israel, and ye that fear 
God, give audience. 

17 The God of this people of 
Israel chose our fathers, and ex- 
alted the people when they d welt 
as strangers in the land of Egypt, 
and iui an high arm brought 
he them out of it. 

18 Andaboutthe time of forty 
years suffered he their manners 
in the wilderness. 


^ , 
TOU vopov kal 
и e 
атєстєЛау — 0l 


yere. 
^ ГА 
Kal KATATELTAS 


Tous e£ avis" 





GREEK TEXT. 


` > ` и у 

Tpos avrous, Aéyovres, Avdpes 

> ` > У / > ес 

адєАфої, eL воть Aoyos €v уші 
д ^ ` M , 

TapakAngews TPOS Tov Aaov, Aé- 

259.5. ` ^ 

5 "Avaaras де latos, 


/ ^ e 
"Avópes ’[Горал/№тои, kai oi фо- 
А ~ N * 
Bovpevor тор Oeov, akovoare. 
N ^ ^ , 

То Өєоѕ Tod Лаоб rovrov Topa- 
^ 3 и M ^ € ^ 
na e&cAc£aro rovs TATEPAS NOV 

` x e ^ 
каї TOv Хаду буотеи ev TH парои- 
^ А N 
Kia ё у Ауоттф, кої pera 
Bpaxíovos ааа я ЕХТучуеь av- 


pakovraeri) Xpóvov ётротофорт- 
сер афто?ѕ ÈV TH éphuo 


REVISED VERSION. 


Law and the Prophets, the 
rulers of the synagogue sent 
to them, saying, Brethren, if 
you have a *word of exhor- 
tation for the people, speak 
it. 

Then Paul stood up, and 
waving with his hand, he 
said: Israelites, and you who 
fear God, hearken. The God 
of this »people chose our Fa- 
thers and -exalted the people, 
when they *dwelt as strangers 
in the land of Egypt, and with 

а ‘high arm he brought them 
out of it. And for "about the 
period of forty years he nour- 
ished them in the wilderness. 


TOv TpopyTar, 
> Z. 
apxiovvayoyot 





т] Хер, єтє», 


кой os TEO OQ- 


Kal 








x е core hoyos ev iu. Ш there be in you a word. Ап 
idiom similar to est pro habeo, governing the dative. If you 
have a word, say it. 

y lopanhis rejected by Gb., Sch., and Tf. after tovtov. 

* Doagtovos vynhov—iyaoer. “ Не elevated the people—and 
with an elevated arm.” These words are used with great uni- 
formity in the Christian Scriptures, com. ver., 2wzAos, in its 
eleven occurrences, is uniformly rendered high, com. ver., and 
úwyow, in its twenty occurrences, is represented thirteen times 
by evalt, and seven times by lift up. We can find no more 
apposite representatives in our vernacular, 

* Ey тр agoia, commoratio. This term, occurring twice in 
the N. T., indicates delay, or, sojourn in a country. 
zea denotes fixed residence, so Crit. Sacra, and so classic use. It 
properly signifies the neighborhood of some persons. Signifi- 
cat proprie viciniam aliquorum hominum qui simul in aliquo 
loco cohabitant. Bucer on Ecclesiastic Government, p. 9. 

> Ev yn Агуюлте, literally, т a land, in Egypt. Had 
the writer intended an Egyptian land, he could have found 
the adjective, Acyusrios, occurring emm times in this book 
of Acts, and once in Hebrews 11: 99. This is the 
only instance, out of six cases, where the dative form 
is used. Tt is a pure Latinism. The dative is sustained 
by manuscripts, CDEGH, Chrysostom, Theophylact, and 
GZeumenius. The gen. has A.B. 13; 133, 137, and all ancient 
versions. 

с Mera Boayrovos vwnhov, a high arm.—Murd., Penn. Up- 
lifted arm.—Wes., Thomp., Wake., Dodd. This is more grand, 
and apropos. 

4 Qe, as, when, since, about, as soon as, after, while, when, 
Sc., Çe: ; when, and while, in respect of time, are common re- 
vresentatives of ws, in com. ver, Acts 1:15. We have, in 


Kartoi- 





harmony with very many translations, preferred about. The 
number of the names were about one hundred and twenty 
and here, he endured their manners about the space of forty 
years. 

* Етоолороотоғ» is repudiated by Gb., Schott, and Tf., and 
eroopopoonoey substituted; he provided поди, or, bore 
them as a nurse. Deut.1: 31, 2 Mac. 7:27. So the Syriac, 
Selayonic, Arabic, Copt. and Hthiopie: “Fed them in the wil- 
derness.”—Wake. Не fed them.—Murd. Tremellius, than 
whom of his age we have few superior Biblical critics, says, Too- 
xopogew, est instar nutricis ferre et educare. 
баш, dicilur cum melior pejores fert mores, quos tamen non 
approbat, ut bonus maritus cogitur mores uxoris morose ferre. 
Aretas, Crit. Sac. Doddrige says; “ Тһе Syriac renders this 
by a word which signifies to nourish, or, educate, so that Beza 
conjectures, they read, ergogogogroatv ;” and while preferring 
the common reading, he admits that Dr. Hammond thinks 
this to have been the true reading. Compare Deut. 1 : 51 and 
Ezek. 16 : 4, 5,8. Most of the later editors prefer this word 
to ergoztogogracr, “endured their manners.” It is well at- 
tested and better suits the connection, since what the apostle 
would here bring to view, is not so much the forbearance of 
God to his people, as his interpositions in their behalf.— 
Hackett. “ He nourished”, this reading is better supported 
and agrees with fact, as well as with the conciliatory designs 
of the speaker.—Gr., Boothr. Some of the fathers also, with 
the Syriae, Arabie, Coptie, and Ethiopie, give this reading. 
This reading, says Adam Clark, confirms the marginal conjec- 
ture and excellently, agrees with the scope of the place, and 


Tooztogogt- 


| is, at least, a reading of equal value with that in the commonly- 


received text. This fact superadded, we judge, gives it para- 
mount claims in the proposed revision. 


90 


ACTS OF THE APOSTLES. CHAP. 


XIII. 








KING JAMES’ VERSION. 


19 And when he had destroy- 
ed seven nations in the land of 
Chanaan, he divided their land 
to them by lot. 

20 And after that, he gave 
unto them judges, about the space 
of four hundred and fifty years, 
until Samuel the prophet. 

21 And afterward they desired 
a king: and God gave unto them 
Saul the son of Cis, a man of the 
tribe of Benjamin, by the space 
of forty years. 

22 And when he had removed 
him, he raised up unto them Da- 
vid to be their king: to whom 
also he gave testimony, and said, 
I have found David the son of 
Jesse, a man after mine own 
heart, which shall fulfil all my 
will. 


GREEK TEXT. 

A » ^ A 
kaÜcAov ебу émr& év yn Xa- 
V , > ^ 
раар, катєкАродоттсєу avrots 


20 Kal pera 


THY уђу адтои. 
табта, WS ETETL TETPAKOTioLs Kal 
TEVTNKOVTA, едоке крита 05 
Lapounr тод mpodyrov: 21 karei- 
Oev утуоаито Bactréa, кої єдо- 
kev avtois ó Оє05 тор Saovd 
viov Kis, avdpa èk физ Beva- 


22 каї 


» ^ 
piv, ет Teo capakovra- 
, ty 
METAOTHOAS AVTOV, Tyeupev QV- 
^ ^ 
rots Tov AaBid cis Bactréa, 
NG a А © 
кой eime paptupnoas, Еёроу Aa- 
IN ^ DEI ~ KA M 
Bid тоу ToU eaa, avdpa ката 
^ ^ M , i“ 
THY KapOlav poU, 0$ TOTEL тау- 
` ГА , , 
та та OcAjnpara pov. *3 "Tovrov 


© 


Co 
t 





REVISED VERSION. 


And when he had ‘subjected 19 
seven nations, in the land of 
Canaan, he “divided their land 
to them by lot. And after 20 
these things, during about four 
hundred and fifty years, he 
gave them judges until Sam- 
uel, the Prophet. 

And after that they "asked 
a king for themselves. And 
God ‘granted to them Saul 
the son of Kish, a man of the 
tribe of Benjamin, during 
forty years. And having re- 
moved him, he raised up for 
them David, to be king; to 
whom also he testified, say- 
ing, “І have found David, the 
son of Jesse, a man after my 
own heart," who shall per- 


һо 
= 


22 


23 Of this man’s seed hath 
God, according to his promise, 
raised unto Israel a Saviour, 
Jesus: 

24 When 





John had first 


e N IEN ^ 

0 Өєоѕ ато TOU aÉépparos кат 

5 hk Ed ^» N 

emayyeAtav nyepe тб Гороллћ 

^ ^ 7 

сотђра * Inaobv, ** rpoxnpv&ar- 
» ЬУ ^ 

ros ‘Imavyvov про просотоо THs 


form all my ‘desires. Of this 23 
man’s seed, has God, accord- 
ing to promise, ‘brought up 
for Israel а saviour—Jesus; 
John having ‘first preached, 24 





Г And хафедор, part. aor, having put down, subjected ; 
* destroyed ” is too strong. 


6 For xarexinoodornoer, Gr. Schol, Ln., Tf, substitute 
xatexlņgovouņjosv, assigned—avrots, lo them as a possession. 
Hellenistic for the Hiphil of bryz—vr» yr» avtæv, their land, 
by promise. Hack. In behalf of this substitution, we haye 
MSS. ABCDEGH and over fifty cursive manuscripts. So de- 
pose Chrysostom, Tf., and others. 

With Kuincel we say, Utraque lectio eundem gignit sensum, 
sed zerezAnoovouracr, utpote difficilior est preferenda, et jure 
hanc lectionem. in textum receperunt, Matthzius et Gries- 
bachius. Scilicet хотах/тоороиею non tantum notat, possi- 
dere, obtinere sed etiam sensu Hiphilico possidendum tradere. 
Judd. 11:24. Парта (та ғал scilicet) дос xartzAngovounotr 
bur 200108, omnes gentes quas vobis possidendas dedit domi- 
nus. Deut. 12:1; Num. 34: 18; Deut. 3: 29. See Kuincel 
in loco, Acts 13. Lond. ed. A. D. 1835. 

^ Hrņoavto facite, aor. mid. “They asked a king for 
themselves," better, we think, than desired. A desire expressed 
— asked. 

i God gave them то» X«ovÀ viov Kis. Literatim, the Saul, son 
of a Kish. Avdoa ex qnc Bervauu, etn теосаосхорта, literatim, 
aman, of а tribe, of a Benjamin. Such a version is an ultraism 
so evident, as to constitute a reproof to those who imagine that 





the presence of the article, is, în all cases, necessary to indi- 
cate definiteness. It might be rendered, less definitely, thus, 
a man of Benjamin’s tribe. In contrast with this indefinite- 
ness, we place the most important and the most emphatic pro- 
position in the Christian Scriptures, found in Matt. 16: 16; 
ov et ó Хоготос, ó vios tov Ozov tov бортос. Ad verbum, Thou 
art the Christ, the son of the God, the Living One. In pre- 
cision and definiteness, this is not surpassed in any language ; 
nor in any oracular proposition known to me. 

) To Delnuara, com. ver., will, in the plural, it cannot be 
wills. We must, therefore, substitute desires. In this we are 
sustained by the editors of the Englishman’s Greek concor- 
dance, 

к Hyete. Hyaye is here substituted by Gb., Sch., Ln., Tf., 
and with good reason. Ile has brought a Savior to Israel. Ad 
verbum, Of this person's seed, God, ete. 

Ayo is a favorite with Luke. He uses it forty times in his 
Gospel and Acts. АП other writers in N. T. use it only thirty 
times. The style of every inspired writer, or penman, in N. T., 
is as peculiar as his personality. Their faces, we presume, 
were not better marked than are their respective styles. 

1 JfoozrovEarros Imavvov, John having previously an- 
nounced, ete.; * Before whose appearance John proclaimed 
a baptism of reformation to all the people of Israel", Thomp. 
“John first preached a baptism of repentance to all the peo- 
ple of Israel”, Wakefield. “When John had first preached 


ACTS OF THE APOSTLES. 


CHAP. 


XIII. 91 





KING JAMES’ VERSION. 


preached, before his coming, the 
baptism of repentance to all the 
people of Israel. 

25 And as John fulfilled his 
course, he said, Whom think ye 


GREEK TEXT. 
3 , > ^ и 
єісодоо avroU Ваптибия pera- 
, ^ ^ ^ > , 
voias avri TQ Лаф lopayjA. 
5 à) 2 ИА и \ 
25 as де emhajpov 0 Hors TOV 
Bpópov, еу, Ti. wa ue UTOVOELTE 


REVISED VERSION. 


before his ™entrance on his 
work, an immersion of re- 
formation to all the people of 
Israel. Now while John was 
completing his course, he said, 


that I am? Iam not Ae. But 
behold, there cometh one after 
me, whose shoes of Ais feet I am 
not worthy to loose. 

26 Men and brethren, children 
of the stock of Abraham, and 
whosoever among you feareth 
God, to you is the word of this 
salvation sent. 

27 For they that dwell at Jeru- 
salem, and their rulers, because 
they knew him not, nor yet the 
voices of the prophets which are 
read every sabbath-day, they 
have fulfilled them in condem- 
ning ham. 

28 And though they found no 
cause of death in him, yet desired 
they Pilate that he should be 
slain. 





ёрҳєтои per 


gat. 


OTaAn. 


28 


е , 
evporvres, 


civar; OUK cpi eyo, AX iðoù, 
eué, 
` / ^ ^ ^ 
аёо то оподбума rÀv подр Ad- 
ЕА 
26 "Аудрєѕ адеАфої, viol 
и > \ ^ e 3 e ^ 
yévovs “ABpanp, kal oí ev ищи 
, b. ho eon є i 
oBovpevor rov Oeov, vpiv o Ào- 
^ , , 
yos THs TwTNplas TAUTNS QTE- 
x ^ 
T oi yàp катокобуте 
з е ^ ` e > 8/, 
ev ‘IepovoaAnp кой oi &pxovres 
^ ^ ГА 
QUT@OV, тотоу аууођсаутєѕ, каї 
` ` = А ` 
tas Qovas røv mpodyntayv таз 
M ^ ^ 
ката пау саВВатоу avaywe- 
у ГА 
okopevas, крілаутєѕ єтћроса»" 
, ^ 
kal pndeulav airiav Üavarov 
> у 
YTNTAVTO 
^ и 
avatpeÜrvat avrov. 


Whom do you suppose me to 
be? "Тат побһе. But behold, 
one is coming after me, the 
shoes of whose feet I am not 
worthy to loose. Brethren, 
sons of the "race of Abraham, 
and those among you who 
fear God, to you is the word 
of this salvation sent. For 
they who dwell in Jerusalem, 
and their rulers, not »know- 
ing him, and the sutterances 
of the prophets, which are 
read every sabbath, have, 
in condemning him, fulfilled 
them. Andalthough they found 
"not the least cause of death 
in him, yet they desired Pilate 
‘to put him to death. And 29 


ob ovk аш 


26 


21 





Патов 


е М , 
? ws де éré- 





before his appearance, the baptism of repentance to all Israel”, 
Boothr. “John having preached to all the people of Israel, be 
fore his coming,” ete., Penn. “ Апа before his advent he sent 
John to proclaim the Baptism of repentance to all the people 
of Israel”, Murd. “John having first preached, before his co- 
ming, the baptism of repentance to all the people of Israel”, 
Wes. These may serve to show how many diverse arrange- 
ments of words, there may be in the taste or style of translators, 
without materially changing the sense; of these, however, 
Thompson and Wakefield are, in our judgement, most truthful 
and apposite to the Original. 


m TTooawzov ths evaodov avtov. E2000: is found five times in 
№. т. е тергев ёны й by coming, entering, and entrance—to enter 
into. Поосолот, face, countenance, appearance, person, pre- 
sence, in com. yer. seventy-four times. Moo 2go00mzouv, positum 
est pro simplici лоо == before, Heb. "25, vide Mal. 3:1; Matt. 
11:10. «oos, ingressus aditus, John 1 : 19, ss. 27; Matt. 
2:11. In our idiom, as “John was fulfilling his course”. 
Kuineel, in loco, vol. 3, p. 209. “Before whose appearance 
John first preached a Baptism of repentance? (or, an immer- 
sion of reformation) to all people of Israel”, Wakefield. “John 
having preached, to all the people of Israel, before his coming, 
the baptism of repentance”, Penn. 

a Quz euet eyw—o вето. lam not the one promised, to 
Ісост?, v. 24. This elliptical form, his attitude and general 
appearance, indicated his humble conceptions of himself, and 
accords with où ovx eu a&os «o txodnua vov подбор рови. 





° Yio: yevovs АВосаш. Геро, in its twenty-one occurrences, 
com. vers., is represented by kind, nation, kindred, country, 
stock, offspring, born, generation, countrymen, diversities. “ Des- 
cendants of Abraham’s offspring?—yeros, rather descendants 
ofthe race of Abraham. Wakefield prefers it, and it is more, 
in our idiom, used to denote the lineage of a family. Stock 
applies to parent, race to the series of discendants: z£ is pre- 
fixed to azeorady by Ln. and Tf, and ABD. The Tertus 
Recep. Gb., Sch.—was sent out. 


P * This one not having known ( failed to recognize), and the 
declarations of the prophets (governed by the same participle), 
by having condemned him to death, they fulfilled them, i. e. 
the declarations.” “This is the most approved translation.” 
Hackett. 


3 Kae таз pavas, the utterances of the prophets ; exinowoar, 
they fulfilled ; tas хата лар саВВато» avaywaaozousvas, which 
are read, according to the sabbath ; that is, each, or every Sab- 
bath-day. Kara, in its five hundred occurrences, in N. TT. is 
represented by a larger suit of connectives than any preposi- 
tion in the language. 

* Eígowces, part. aor., having found, unôsuiav ; по cause—not 
the least cause of death. This gives to иудашеа» its entire force. 

= Avargedyvac, infin., to put him to death. № indicates either 
private or public execution. Luk. 23:32; Acts 2:235 10: 39; 
12:2; 92:20; 26: 10; Septuagint Exod. 21 : 29, here it re- 
presents mam. In 2 Sam. 10:18. пег. See also Hdian 2: 1. 
Plato seqq. 876, d. 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


29 And when they had ful- 
filled all that was written of him, 
they took him down from the | 
tree, and laid Aim in a sepulchre. 

30 But God raised him from 
the dead: 

31 And he was seen many 
days of them which came up 
with him from Galilee to Jeru- 
salem, who are his witnesses un- 
to the people. 

32 And we declare unto you 
glad tidings, how that the pro- 


XIII. 





GREEK TEXT. 
a ` ^ > ^ 

ЛЕСИ AaTAVTA TAH пере аотоо yE- 
, 

y pap neve 
/ N, > ^ 
EvAov, éÜnkav eis uvnpetov. 
\ ^ y+ LN > ^ 
дё Өєоѕ уєрєу avrov EK vekpàv, 


31 òs @pOn ет vuépas mAe(ovs 


tf ^ ^ 
kaÜeAovres amo TOU 


30 0 


rois соуараВӣсі» адтф TÒ THS 
Га№Лоцах eis “Tepovaadnp, oiri- 
vés elot paprupes avTou mpos TOV 
Ладу. 32 kai pets Ups evayye- 


Au(oueÜa. THY Tpos Tovs татєраѕ 


REVISED VERSION. 


when they had fulfilled all 
that was written of him, they 
took him down from the 'tree, 
and laid him in a sepulchre. 
But God raised him "from the 
dead; and he was seen many 
days by *those who came up 
with him from Galilee into 
Jerusalem, who are his wit- 
nesses to the people. And 
vwe are declaring to you glad 
tidings, how that the promise, 


30 
31 


mise which was made unto the 
fathers, 

33 God hath fulfilled the same 
unto us their children, in that 
he hath raised up Jesus again; as 
it is also written in the second 
psalm, Thou art my Son, this 
day have I begotten thee. 

34 And as concerning that he 
raised him up from the dead, 


v 
ОЕ. =~ 





ётауує№ау yevopévyy, 
ravTnv 0 Өєоѕ ёктєтА)ђрокє rois 
TEKVOLS аотфи HILLY, 
“соди @ каї €v TQ parue 
тф деотерә уєуратто, Yios pov 
є où, yò onjLepov yeyévvika 
Отг де ауєотрсеи avrov 
ÈK уєкр®р, илркети uéAXovra. ÚTO- 


33 which was made to the fa- 


thers, God has completely 
fulfilled the same to us their 
children, he having raised up 
Jesus; as it is also written in 
the *second Psalm, ‘ Thou 
art my Son, to-day I have be- 
gotten thee." And that 
he raised him up from »the 
dead, no more to return to 


Оті 
33 


> y 
avacTynaas 








t Zvlov, staff, tree, wood, stock, constitute its representatives, 
in the N. T. 
twenty-eight times, and отауооо forty-four times, in N. T., are 
immutably represented by cross and crucify, and illustrate, if 
not prove, that words of mood, or specific aclion, have but one 
and weighed, settles 


It may be remarked, that oraveos, occurring 


meaning; a fact when fully contemplated, 


many a controversy in the subject of ordinances, human and | 


Divine. 


u Hyewwev avrov ex vexomy. It is worthy of note that we 
find not Zn any case in all Luke’s writings, 
to indicate a class of persons, raised from the dead, just or un- 
just! Even in Paul to the Corinthians, chap. 15, in saying so 
much of the resurrection, it is six times out of seven anar- 
throus—a resurrection of the dead. The philosophy of this 
may, perhaps, be found in the fact that in Corinth, and some 
other cities, the doctrine of a resurrection of /he dead, or of 
certain dead persons, was treated by the Greeks with much 
contempt. It was called * the hope of worms”. 

In 1 Cor. chap. 15, when argued by Paul, he first meets the 
objection, or rather, the denial of the fact in these words, ava- 
oraats vexo@y ovx вот»; а resurrection of dead persons there 
is not. It was not the resurrection of the dead, for a long time 
after the promulgation of Jesus as the Christ. It was the 
question of a resurrection of the dead. The main objections 
to this oracle are met and refuted, 1 Cor. 15 chap. 

Some TREE EEE у. 30, thus * God raised him up from among 
dead persons”, not то» vexowy, as a class, but vezoov, as a 
kind, or EL y in the abstract. Hence the omission of the | 
article. 


TOY VvEZOWY, used 


| fathers, God has fulfilled it to us their children,” Murd. 





у Oicwes, to this, add vv», by authority of Sch., Ln., Tf, 
Gb., who are now his witnesses; ортото, said to be “ the geni- 
tive objective”, not of possession. 

" Касиев биа ғоаууембонеда. “And we are declaring 
to you the glad tidings of the promise made to the fathers, 
how God hath performed,” etc, Wakefield. “And lo! we 
also announce to you that the promise which was made to our 
“And 
we declare the glad tidings of the promise which was made to 
the fathers ; for God has fulfilled it." Penn. “And we declare 
unto you glad tidings concerning the promise,” Doothr. Ev- 
ayyehiSoueda has a double accusative only here. Eray- 
yelecy stands, in the first clause, with the usual effect of that 
attraction ; Hackett, im loco. 

And now we announce to you, as joyful tidings, the promise 
made to the Fathers, which God. has fulfilled to us their chil- 
dren ; having raised up for us Jesus: as also in the first Psalm. 
It has been wrilten, yeygaz. perf. ind. pass. ; first Psalm, лоото 
for дғотєре, Gb., Ln., Tf. 

x It has been alledged, though apparently incorrect now, yet 
nevertheless true, that what we call the second Psalm was an- 
ciently the first; or what is now called the first was originally 
not numbered with the Psalms, but contemplated as an intro- 
duction. Both the Syriae and the Septuagint, it is admitted, 
differ from our notation and enumeration of the Psalms. 

Y Ox de aveotnoey avtov ex vexoor. And that he raised 
| him up from the dead, no more to return to corruption, he says, 
ete. 5 exvexewr, persons are understood. The living and the dead 
include all mankind, from Adam till the last-born, in human 


ACTS OF THE APOSTLES. CHAP. 


XIII. 93 





KING JAMES’ VERSION. 


now no more to return to cor- 
ruption, he said on this wise, I 
will give you the sure mercies 
of David. 

35 Wherefore he saith also in 
another psalm, Thou shalt not 
suffer thine Holy One to see cor- 
ruption. 

36 For David, after he had 
served his own generation by the 
will of God, fell on sleep, and 
was laid unto his fathers, and 
saw corruption : 

37 But he, whom God raised 
again, Saw no corruption. 


38 Be it known unto you 


therefore, men and brethren, 
that through this man is preach- 
ed unto you the forgiveness of 





GREEK TEXT. 

^ 
atpepew eis д:афборау, ovrws 
э/ [4 ^ € ~ Nuch, 
etpikev, Ori docw вши та оста 

\ , 5 X 
AaBid rà mora. * 00 kal év 
` y li 

тёре Aéyet, Ov Savers тоу 010и 


36 40810 


cov ide бафборам. 


avroð, кой ede SiaOopav: 


pOopav. 


REVISED VERSION. 


*corruption, the said thus, “І 
will give to you the "faithful 
mercies of David." Where- 35 
fore he says also, in another 
psalm, “ Thou wilt not ‘give up 
thy Holy One to see corrup- 


sins; yeArerau’ 

39 And by him all that be- 
lieve are justified from all things, 
from which ye could not be just- 


ified by the law of Moses. 


os Oukato1vat, 








chronology. Mnyxere, no longer in time. MeAAovra, pres. part., 
vellw, to be about to be. "Yxoavosgew, in its thirty-five occur- 
rences in N. T., is represented by return, turn back, to turn 
back again ; com. ver., come again, Acts 22:17. We do not 
think that any one can eyer return to that place, or condition, 
in which he never was before. Jesus could not return to cor- 
ruption. 


z Avagdoow, found in N. T. only in this book of Acts, and 
only six times in it, and always translated corruption ; and of 
these sir times, four are in this chapter, v. 34, 35, 36, 37. In 
the classics, nor in the Septuagint, does it ever indicate cor- 
ruption as the effect of putrescence. (See Rob. Lex., drag. ). 


* Егоциги, pres. ind., he has said. Обтос, thus, (in this wise 
obsolete). “I will give to you ta бога аид ta mota, the 
sure mercies of David." 


^ Qovos is found but seven times in the approved Greek text 
of N. T. In this passage alone, it is translated “ sure mercies ”, 
faithful mercies. David's name being connected with бога, 
and ta лота, gives us the key of interpretation. We find the 
true, the covenanted, mercies guaranteed to David, 2 Sam. 
7:12, 17. These sure mercies were not his son Solomon’s 
fortunes; nor those of any other king descended from him, 
antecedent to Jesus of Nazareth, who was finally crowned the 
Divine and human autocrat of all creatures. We haye, then, an 
immense interest in these covenanted mercies to our elder 
brother David, even, THE BELOVED, in whom we inherit all 
things. If Christ's, we are Abraham's seed, and David's seed, 
and heirs according to these suré, or covenanted mercies. Is. 


ГА 3 A , ГА 
оок дир вутЕ €v TS vouo Мосє- 


/ ^ , 
miotevov діколодтои. “ BAémere 





` Yo 184 PIC , tion." For David, indeed, after 36 
pev yop 004 yeveg, UTNPETIIGS е shad served his own gen 
^ ^ ^ ^ 3 , c B 
Ty TOU Ocov BovaAy, єкоцил)@?), | eration by the will of God, 
kai тросєтебт тро Tovs marépas | ‘fell asleep, and was ‘added to 
37 ^, | his fathers, and saw corrup- 
ov | |. : 
AN es M x Tus tion. But he whom God *rais- 37 
де о Өєоѕ, Nyerpev, ovk єідє Óa- og again, did not see corrup- 
S 5 » . 
38 Tvwotov оди ёсто tion. 
úuîv dvpes @деЛфо?, дть дій rov-| Ве it known to you there- 38 
dT as c x fore, brethren, that through 
TOU: UMS x ds Марти KATAY- this »person is announced to 
" кой ато TAVTMV MV | you the forgiveness of sins. 
And by him all that believe 39 


are justified from all things 
from which you could not be 
justified by the law of Moses. 


3 , ^ 
EV TOUT@ Tas 0 








55:3, 4; Heb. and Sept. ‘Oosos respondet tw “on, apud 
Hebræos ut @узоз ty wisp, Drusius, Acts 2 : 27. 

с Wherefore, also, in another psalm = waduw, he says, Thou 
will not give (waers) то» oovov, the Holy one, to see, or suffer 
corruption. 

а David xev, indeed, izt5oezroas ty tov Osov Bovdn—xau ee 
Óragdogar. We have here izegetew, whence oznostps, an 
officer, minister, and servant. The verb occurs three times in 
this book of Acts, and the noun four times. | Z/«ezovos, thirty 
times, minister, deacon, servant, are its representatives. ovdog 
occurs one hundred and twenty times, and the verb dovdeva 
twenty-four times. "This family indicates all sorts of servants: 
from the Lord Jesus, down to the meanest servant, or slave, 
in any age or country. 

е Ехо, was laid down to sleep; the sleep of death, 
Homer, Od. 3: 397; compare Od. 12: 372. In this form it is 
tantamount to death, “he fell asleep”—he died. 

f Поодветеду, not gathered, but added to his fathers in 
the unseen world, indicative of his spirit returning to God, 
rather than his body returning to dust. 

5 He whom God raised, nyecger, third sing. first aor. ind. 
act. of eyergw, excitavit, “ did not see corruption”. Destruc 
tion and corruption are not constitutional synonyms, as soine 
versions seem to indicate. Etymology is not an infallible 
guide. The corrupting force is generally from within, the 
destructive, from without. 

^ Awa tovtov belongs to agesis rather than the verb. 
“ Through this one the forgiveness of sins is announced to you.” 
Comp. 10: 36 ; Luke 24: 47. Hackett. 


94 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


40 Beware therefore, lest that 
come upon you which is spoken 
of in the prophets ; 

41 Behold, ye despisers, and 
wonder, and perish: for I work 
a work in your days, a work 
which ye shall in no wise be- 
lieve, though a man declare it 
unto you. 

42 And when the Jews were 
gone out of the synagogue, the 
Gentiles besought that these 
words might be preached to 
them the next sabbath. 

43 Now when the congrega- 
tion was broken up, many of the 
Jews and religious proselytes 
followed Paul and Barnabas; 
who speaking to them, persuad- 
ed them to continue in the grace 
of God. 

44 And the next sabbath-day 
came almost the whole city to- 
gether to hear the word of God. 

45 But when the Jews saw 
the multitudes, they were filled 
with envy, and spake against 
those things which were spoken 
by Paul, contradicting and blas- 


pheming. 
46 Then Paul and Barnabas 





GREEK TEXT. 
5 NIS и PER 2 ^ A > 
оди un єтєАӨт єф Ура m etpy- 

n 5 ^ 
j.évov év rois профттоиѕ, ^^ Ióe- 

4 
тє, oí катафроуттої, Kat Qavua- 
7 d 
gare каї apavicOnre: оти epyov 
eyo Epya Copan ev Tais Яшерсих 
Биби, €pyov @ ov и) тіотеіотте, 
йу ті E EE б 0ш. 

49 9 , Aes ^ 

Hévvrev 06 ёк ris ovva- 

^ ^ » , 

yoyns tev '"lovóaiov, тарека- 
IN N, > K ` ^ 

Aovy та €Üvy eis TO мета, oaf- 

^ ^ ` » 

Baroy AadrnOnvar avrois TH ph- 
- 43 ; SE 

рата табта. Avbeions дє Ths 

^ , и 

cvvayoyrs, nKoAOVOno ay Toot 

^ ^ 7 

tov '"lovOaíev kal tov oeBope- 

ГА ^ , ^ 

vov 7poaÀvrov To llavi каї 

тф ВарраВа“ otrwes проса 

A ЕД ^ У > 
AoUvres сотой, €meiQov avrous 

^ , ^ ^ 
ETULEVELY Tjj Xapire TOU Өєо?. 

Е То де épxopévo ca Bero 
oxedov таса 7 тол avvijxO 
axodoat TOv Aóyov тод Оєод. 

/ \ е ^ A 
iðovres Oe oi “Lovdator Tous 

y / , 
OxAovs, ErAnOnaav САои, кой 
3 и ^ € XN ^ A 
avréAeyov Tois vio ToU llav- 
Лоо Aeyopuévots, avriA€yovres kal 

А Jt 

BAacdnpovrtes. тоарртоха- 

4 e ^ 
capevor де о Taos кої о Bap- 


* | bath. 





XIII. 


REVISED VERSION. 


Beware, then, lest that come 40 
upon you which is written in 
the prophets; ‘Behold, you de- 
spisers, and wonder and perish. 
For I execute a work in your 
days, a work which you will 
not believe, though any one 
should fully declare it to you. 
And as they ^were going out, 
the Gentiles besought them, 
that these words might be 
spoken to them the next Sab- 
Now when the *con- 43 
gregation was dispersed, many 
of the Jews and religious 
proselytes followed Paul and 
Barnabas, who, ‘addressing 
them, persuaded them to per- 
severe in the grace of God. 
And on the next Sabbath, al- 
most the whole city assembled 
to hear the word of God. But 
"when the Jews saw the mul- 
titudes, they were filled with 
zeal, and spoke against those 
things which were spoken by 
Paul, contradicting and revil- 
Then Paul and Barnabas 46 


41 


ing. 





1 Pro verbis, ычу *N* Alexandrini interpretes ita expres- 
serunt. Тдете, ot ZATAPQOVNTA—ZAL cußlepare хаг Savunoare 
The Hebrew original, in our 
alphabet, is in the following words: Reu baggoyim vehabbitu ve- 
hitta mehu temahu ki poal poel bimeycem lo taaminu ki yesuppar. 
Com. ver. is not greatly dissimilar. “ Behold you among the 
heathen people, and regard, and be astonished; be astonished, 
for Lam working a work in your days ; which, when it shall be 
told you, you will not credit." See Kuinoel, in loco. 

) E&vovrmy де abtov лаоеиадоъ», Gb., Sch., Ln., ТЕ, instead 


Pavuaoia, хаг apaviadyre, ete. 


of e&vovra@y ĝe ex TNS Ouvaywyys TOv Iovðarwv, com. reading. 
Then, having gone out, of their own accord, they besought, or, 
entreated. Luke uses this word more than any of the Christian 
historians, and Paul more than Luke and all other New Test. 
writers. 

k Avitevons, part. aor. pass. 
dismissed. “church” 
was then indicative of the house, and of the people that met in 
it for worship, and was used occasionally to indicate both. 


The synagogue having been 
The word “synagogue”, like our word 





1 Toookakew is found only in this chapter, and in ch. 28: 20 
in the Christian Scriptures. It indicates speaking /o, or with, 
one ; and that with earnestness. 

m On the next Sab., Gb., Sch., Ln., and Tf. read eyouero, 
for the Textus Receptus, eozoser«. The sense is the same, 
oyedov лада ў xolis орип) axovaac; almost the w hole city 
were assembled, or brought together. 

» But the dew having seen, zozres, (part. aor.), the crowds, 
were full of zeal, and they contradicted the things, Aeyorevors, 
spoken by Paul—fZ«ogruovrres—avtieyovres—2ec5 omitted 
by Ln., Gb., but highly probable. 

° Indignation, or, zeal, not, envy, as some would have it. 
Aytiheyorres is neither superfluous nor Hebraistic, but, like 
the participle united with its finite verb in the classics, empha- 
sizes avteleyov, Mey., Hackett. I think the term, zeal, is, in 
its ancient and modern acceptation, its most obvious repre- 
sentative with us. It is, according to knowledge, a virtue, 
but otherwise a vice. “ Envy,” Mur., Booth., Wakef. *Jea- 
lousy,” Penn. “Zeal,” Wesley, Dodd., Thomp. 


ACTS OF THE APOSTLES. CHAP. 


XIII. 95 





KING JAMES! VERSION. 


waxed bold, and said, It was 
necessary that the word of God 
should first have been spoken to 
you: but seeing ye put it from 
you, and judge yourselves un- 
worthy of everlasting life, lo, 
we turn to the Gentiles: 

47 For so hath the Lord com- 
manded us, saying, I have set 
thee to be a light of the Gen- 
tiles, that thou shouldest be for 
salvation unto the ends of the 
earth. 

48 And when the Gentiles 
heard this, they were glad, and 
glorified the word of the Lord: 
and as many as were ordained 
to eternal life, believed. 

49 And the word of the Lord 
was published throughout all 
the region. 

50 But the Jews stirred up 
the devout and honourable wo- 
men, and the chief men of the 
city, and raised persecution 
against Paul and Barnabas, and 
expelled them out of their coasts. 

51 But they shook off the 
dust of their feet against them, 
and came unto Iconium. 

52 And the disciples were 
filled with joy and with the 
Holy Ghost. 





GREEK TEXT. 
, 5 е ^ 74 > ^ 
vaBas ейтоу, Үш nv avayKatoy 
^ ^. ` , ^ 
прото» AaAnOnvat Tov Aoyov ToU 
^ э \ ` > ^ > 
Ocob: єтєду дє «mo0cio0e av- 
, ГА е 
TOV, Kal oUk a&lovs kpívere éav- 
` ^ ^ ^ 
Tovs THs aiwviov Gans, 100% oTpe- 
/2 > \ X, 4T СА 
QoueÜm cis та є. ойто 
^ , e ^ Я. 
yap evTéraATar vv 0 корго, 
, ^ ^ ^ ^ 
Тдека сє eig pas буу, Tov 
73) , с? э u 
eval сє eig a'orT)piav 605 ETXA- 
^ ^ 48 > ГА \ ^ 
TOU THS у15. Akovovra де та 
z, » Л ` 
CO ëxapov, koi єдобаќоу тор 
/ ^ , 
Aoyov тод kvpíov, каї єтістєу- 
5 / 
сау 000 сау TEeTAyMEVOL eis 
` Z A \ 
Conv aiovov. “ биеферето de 
e , ^ ГА СЕ 2 ^ 
о Aoyos ToU kvpiov du ОА TÜS 
, 50 е ха ~ z 
xopas. oi де Lovato mapo- 
^ ГА ^ 
Tpuvav Tas ceBopévas yvvaikas 
` Z ` bi 
каї Tas evoxnpovas Kai TOUS 
и ^ , RAD: , 
TpOrovs TNS полез, kai єттує- 
` Су 5 ` ^ ^ 
pav ĉiwypov єтї Tov Lavrov Kat 
^ у ^ , ЕД 
tov BapvaBav, кой еСЕВаЛор av- 
` ` ^ e е ^ 51 e 
TOUS ато TOV Opl@v «rv. " ot 
А 2 ` ` 
дё ектилаёанеьо TOV которто 
^ ^ ^ 3 > x sy 
TOY TOOGY aUT@Y ET QÙTOVS, À- 
, e \ \ 
Gov eis 'Ikoóvtov. ot дє рабпта! 
з ^ ^ ` \ 
exAnpodvto xapüs каї ITvevpa- 
e 
tos Ayiov. 








REVISED VERSION. 


became bold, and said; It was 
necessary that the word of 
God should first have been 
spoken to you. But seeing 
you put it from you, and judge 
yourselves unworthy of the 
everlasting life, behold we turn 
to the Gentiles. For so has 
the Lord commanded us, say- 
ing; I have »placed you for a 
light of nations that you might 
be for salvation even to the 
ends of the earth. On hearing 
this the Gentiles rejoiced, and 
glorified the word of the Lord, 
and as many,as were sdeter- 
mined for everlasting life, be- 
lieved. And the word of the 
Lord was published through- 
out all the region. But the 
Jews stirred up the devout 
and honorable women, and the 
chief men of the city, and rais- 
eda persecution against Paul 
and Barnabas, and expelled 
them outoftheir borders. But 
they shook off the dust of their 
feet against them, and went 
into Iconium. And the dis- 52 
ciples were filled with joy 
and with the Holy Spirit. 


A 


7 


A 


8 


51 








P Tetema oe eis pos eOvov, I have placed you for a light of 
nations: so spoke the Lord, and such were, and are, the Apos- 
tles. Lis owmtnovay Ems ғоҳатоо tys уте ; I have ordained you, 
for salvation to the end of the earth. Tov sewa: ое, infin. pres., 
Telic sense, that thou mayest be for salvation to the end of 
the earth. 

a Kae excorevoay ÓGOL noay Tetayusvot ets Sony arwvtov. 

Тассо is found only eight times in the Christian Scriptures ; 
Luke employs it five times, Paul twice, and Mathew once. In 
Luke’s writings, it is represented by “set” = placed ; “ ordain- 
cd”, * determined”, and “ appointed”. Paul speaks of magis- 
trates as “ordained” of God, and of the Christians in Corinth, 
that “ they had addicted themselves to the ministry of saints”. 
Of Jesus it is said, he “ appointed his friends to meet him at 
a certain place.” Such is its current value in the Christian 
Scriptures. As many, then, as were resolved, or determined 
for eternal life, were attentive hearers of the word ; and, there- 
fore, believed. “ But all things are of God, who has reconciled 
us to himself,’ by the means so ordained. Dr Doddridge 





says, I cannot think with Sir Norton Knatchbull, that rerayue- 
voc is tantamount, in this place, to ovrv7ywevor, as many as were 
met together — the Gentiles, believed; nor, with the great 
Joseph Mede's interpretation, that vereyueror evs Cony arw- 
vtov is a periphrasis to express ^ proselytes of the gate”. In 
Rom. 13:1, it is properly rendered, in the margin of some 
"Testaments ordered, with Dodd. we prefer determined, be- 
cause as ambiguous as the original. 

We cannot but approve the conclusion of a considerable dis- 
sertation of the learned and judicious Kuincel on this passage, 
His words are: Iam additus ex gentilibus fidem habuisse оог 
noav, и. т. 1. Unde consequitur, veram causam, cur а Deo vite 
clerne destinati fuerint gentiles fuisse ipsorum fidem ob quam 
Judei se felicitate illa indignos reddiderunt. Of which, the 
sum is: Tt is now added, that some of the Gentiles believed ; 
from which fact it follows, that the true cause why the Gentiles 
were by God ordained to eternal life was their faith ; as the 
rejection of his Divine doctrine was the cause, on account of 
which the Jews rendered themselves unworthy of this felicity. 


96 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


CHAP. XIV. 


Anp it came to pass in Ico- 
nium, that they went both to- 
gether into the synagogue of the 
Jews, and so spake, that a great 
multitude, both of the Jews, and 
also of the Greeks, believed. 

2 But the unbelieving Jews 
stirred up the Gentiles, and 
made their minds evil-affected 
against the brethren. 

3 Long time therefore abode 
they speaking boldly in the 
Lord, which gave testimony 
unto the word of his grace, and 
granted signs and wonders to be 
done by their hands. 


GREEK TEXT. 
CHAP. 
"EI'EN.ETO 8€ êv ' Ikovío, 
ката TO адто єісєАбєї avrovg 
ds THY ovvayoyyv Tov 'lovOat- 
cv, кой Aadjnou ойто woTE 
тістєбсои  ovOatov тє kai FÀ- 
Anvov Tord TAHOos. ? ої SE 
ameovvres ‘Lovdator ernyerpay 
кой ёкакосау Tas Wvyas Tov 
(дуб ката TOV аделфо». en 


XIV. 


ika- 
vov ёи оби Xpóvov deer puyray 
Tappnoragoperor ет? TO kupio 
TO papropoüvrt TO Aóyo TS Xá- 
piros оўтой, каї Sibert on peta. 
Kal терата yiverOa di rev xet- 
pov avTOv. exxia0n O€ то 


XIV. 


REVISED VERSION. 


CHAP. XIV. 

Амр it occurred in Iconi- 
um, that they, ‘at the same 
time, went into the synagogue 
of the Jews, and ‘spoke so 
that a great multitude, both 
of the Jews, and also of the 
Hellenists, believed. But the 
tunbelieving Jews "stirred up 
the Gentiles, and ‘disaffected 
their minds against the breth- 
ren. For *a long time, there- 
fore, they continued there, 
speaking boldly respecting the 
Lord who Yattested the word 
of his grace, granting signs 
and wonders to be done by 
their hands. 


4 But the multitude of the 
city was divided: and part held 
with the Jews, and part with 
the apostles. 





^ ^ / 
TÀ5os THs Toews 
5 \ ^ 5 / e \ 
сар ovv rois lovOatow, oi дє 

Y ^ / 
соу Tols QTOTTOÀOLS. 


But the multitude of the 4 
city was divided. Some were 
with the Jews, and the 
others with the Apostles. And 5 


` e ` 
каг OL [LEV 


“Qs бе 








г Ката ro avto, analogous to, exe то avto, ch. З: 1, together. 


5 Kat айдаса оўтоѕ, and they so spake. So Hackett and 
others. Wakefield supplies Paul and Barnabas, because named 
at the close of the preceding chapter. This seems to be unne- 
cessary. Spake is obsolete, or nearly so.— 


Webster. 


“And so spake.” 


t Алей ортез, axevInoavres.—Ln., Tf. The unbelieving 
Jews. Алей’ ео is found three times in this book, associated 
with the Jews. Paul to the Hebrews, and to the Romans uses 


it more frequently than any other inspired writer; and, in the | 


sense of disobedient, he and Peter use it seven times. 


" Exeyeroav, found only in this and in the preceding chapter 
in the Christian Scriptures, raised persecution, ch. 13 : 50. 
Here * stirred up”. This is more than “ over-excited ?, as some- 
times found in classic use. 


Y Exazwoar. With one exception, (Pet. 3: 13), this word is 
confined to this Book of Acts. “Made evil affected” their 
minds, com. ver.; “evil entreated ?, “vered”, “hurl”, not 


much better. “ Harmed”, 1 Pet. 3 : 13, no better. 


* Of one hundred and fifteen occurrences in N. T. yoy is only 
twice represented by mind. Life and soul are its almost uni- 
versal representatives. Beza on this passage says: Male af- 
fectos reddiderunt. Cum alioquin hoc vocabulum alibi soleat 
usurpari pro opprimere seu affligere, seu damnum aliquod inferre ; 
ut Acts 12:1; 14:2. Crit. Sacra. vip» cum sex punctis est 
anima, animus. (1) Halitus oris, anhelitus, spiritus, flatus, 
ventus, Gen. 1 : 20. Sic anime nomen Latinis et Grecis pro 





anhelitu sumitur, pulmo animee preelargus anhelat. (2) Vira, 
cujus anima fons est et origo. Job 2:6; Ps. 7: 2, 3. 

Conceiving it important to discriminate between the soul 
and the spirit, the anima and the animus, we have here, as 
occasionally before, drawn liberally on Leigh’s Critica Sacra. 
London ed. л. D. 1650. 

х Txavor, zgovor, Stetoupar. Izavos is a fayorite term in 
Luke’s style. He employs it twenty-nine times, while all the 
other N. T. writers use it only twelve times. In his writings it 
is represented by worthy, large, great, enough for, many, much, 
long, security, good while, long while, sore. It is,in some of the 
other N. T. writers, represented by the word meet, able, and 
three times in Paul’s second Letter to the Corinthians, by the 
word sufficient. This last representative is broad enough for 
its whole currency in the Christian Scriptures. Still it ap- 
pears not exactly apposite in this place. It would be rather 
an ambiguous epithet to affirm of speaking upon the Lord. 
They spoke a sufficient time upon the Lord! Sufficient for the 
theme? or sufficient for the people? Connected with time, 
as it is here, we may try it in other places. A certain man 
had demons for a sufficient time; of a sufficient season ; of 
sufficient time Simon had bewitched them with sorceries ; 
Paul talked a sufficient time “till break of day ". In such 
associations it would be more apposite to say for a long time. 
See Acts 8: 11; 14:3; 18:18; 20:11; 27: 7, &c. 

у We would have preferred was testifying to the word of his 
grace, being a continuative testimony, were it not, that it is 
followed by дедо»ти, a dative of the manner, by granting signs 
and wonders to be done through their hands. 


ACTS OF THE APOSTLES. CHAP. 


XIV. 


97 





KING JAMES’ VERSION. 


5 And when there was an as- 
sault made both of the Gentiles, 
and also of the Jews, with their 
rulers, to use them despitefully, 
and to stone them, 

6 They were ware of it, and 
fled unto Lystra and Derbe, 
cities of Lycaonia, and unto the 
region that lieth round about : 

7 And there they preached 
the gospel. 

8 And there sat a certain man 
at Lystra, impotent in his feet, 
being а cripple from his mother's 
womb, who never had walked. 

9 The same heard Paul speak: 
who steadfastly beholding him, 
and perceiving that he had faith 
to be healed, 

10 Said with a loud voice, 
Stand upright on thy feet. And 


GREEK TEXT. 

3 ГА е ` ^ э ^ ^ 
€yévero ори TGv €Üvov тє каї 
> X A y 

lovOaiov ovv roig dpxovaw av- 

^ е , ^ 
TOv, UBpioa Kal ЛабоВолй ата 
ЕЈ ` Ч / и 
avrous, " ovvidovtes karéQvyov 
M / ^ 
eis Tas полез THs AvKaovias, 
А ` 7 ` \ 
Avorpav kal AépBnv, kal rv 
, > ^75 
mepix@pov, ' kákei hrav evayye- 
/ 
ArCopevor. 
fx СМ, > / 
5 Kai tis атр êv Avorpots 
/ ^ z 
aduvaros Tois посі» єкабђто, 
N 3 , \ = 
Xodos єк ко Мах purpose ото? 

e и ^ ЕД , 
отаруоу, 0$ ovOÉmore TEpLETE- 
market. ? obros козе Tov lav- 

^ ^ , 

Лоо A«AoUvrOs* 0$ атєрісаѕ aù- 

^ M o , v ^ 

TO, каї {доу OTL тот» EXEL TOU 
^ 5 , ~ 

собр, 1? ere peyadn тў фо- 
^ € ^ 5 AS E b / 

vn, AvacrnOt emt rovs modas 


REVISED VERSION. 


when there was а “rush, both 
by the Gentiles, and also by 
the Jews with their rulers, 
"to use them spitefully, and 
to stone them, they, being 
aware of it, fled down into 
Lystra and Derbe, cities of 
Lycaonia, and into the sur- 
rounding country. And there 
they "announced the gospel. 
And, a certain man in Ly- 
stra was sitting, ‘impotent in 
his feet, a cripple from his 
birth; who had never walked. 
The same heard Paul speak; 
who, looking intently upon 
him, and ‘perceiving that he 
had faith-to be healed, said 
with ‘a loud voice, ‘Stand up- 


he leaped and walked. 

11 And when the people saw 
what Paul had done, they lifted 
up their voices, saying in the 
speech of Lycaonia, The gods 


cov Op00s. 





Kal wAAero каї 
и А9 5 
тєрієтате. И Oi 86 дхЛог ідор- 
& э ГА e ^ LS 
res 0 епойлоеи о Пабло, €mpav 
Ni ` ^ 
THY форур avràv Локаотот 


right on your feet. And he 
“leaped and walked. And when 
the people saw what Paul had 
done, they raised their voices, 
saying in the *Lycaonian, 


= 


1 











* Ooun cov едро», те zat Tovðarwv. А violent attempt of 
the Gentiles, as well as of Jews. ‘Ogun is once rendered, com. 
ver. assault; and the verb, óguaw, to rush, to run violently. 
In classic use, ógu is represented by rush, assault, violent 
attempt, impulse. 


a одаг xat 1490804700t, to outrage, and to stone them, * to 
insult them, and to stone them.” —Murd., Booth. “То use them 
despitefully and to stone them."— Wes. “To assault, and stone 
them.”—Thomp. 


b Кахее пса» svayyslitousvot And there they were an- 
nouncing the Gospel. Such is its appropriated meaning, liter- 
ally, evangelizing. 


< Пвоввлетатние. Some editors write this pluperfect with- 
out an augment.—Hackett. "weozov, being, appears redun- 
dant, and is, therefore, rejected by Gr., Sch., Ln., and Tf. It 
does not correspond with 15—15 «vro zoos, a certain man, 
aduvatos tots лоот, imbecile, or, impotent in his feet. Xw- 
Дов, claudus, in classic usage, is represented by lame, halting, 
crippled, feeble. Its Hebrew representative is ^ “uy claudus 
manu. Hence the name Appius Claudius who was first called 
“Appius the lame”. On this case Webster gives, “ primarily, 
one who creeps, halts, or limps; one who has lost, or never 
enjoyed the use of his limbs”, and refers to the Acts of Apos- 
tles in proof. This was a splendid miracle, and won for Paul 
the title of Mercury among the Greeks. 





4 Kae Wav ote листе exer tov cwdnvat, literally thus ren- 
dered, “and having perceived that he had faith of being healed”, 
or confidence of being healed (unquestionably appropriated to 
his own case), Paul, with a bold, or a loud voice, said: stand 
up straight upon your feet. 


° Meyaln тр povn. The manner in which he exerted his 
voice, not to the power or yolume of it.—Hackett. 


f “Т say to you, in the name of the Lord Jesus,” is not in the 
Textus Receptus published by the Bagsters. It 15 omitted on 
the authority of the Uncial and most cursive manuscripts—the 
Vulgate, Æthiopic, Chrysostom, Theop. and Осе. See Alford. 
The proper force of the presence, or absence, of the article be- 
fore a noun, is well illustrated in this case. This was a special 
faith in a special case. We may haye faith in the Christ of 
God, and not faith in being cured by him of any particular 
disease of mind, or body, under which we may be languishing, 
The patient, before us, had not only faith in Jesus the Christ, 
but also faith that, on his own special appeal to him, he would, 
through this Apostle, be healed. 


Е "Hiero rather than 74Aero, denoting a single act. 
vit, 3d sing. 1 aor. mid. of &AAowae, salio, he bounded. 


Salta- 


^ Saying in the Lycaonian, or in the speech of Lycaonia. 
Lycaonie, Hackett. Тһе speech of Lycaonia, is more properly 
Lycaonian; not, according to the dialects of the nations, Ly- 
caonic. As the Persian, Grecian, Roman, are the appropriate 


98 


ACTS OF THE APOSTLES. CHAP. 


XIV. 








KING JAMES’ VERSION. 


are come down to us in the like- 
ness of men. 

12 And they called Barnabas, 
Jupiter; and Paul, Mercurius, 
because he was the chief speaker. 

13 Then the priest of Jupiter, 
which was before their city, 
brought oxen and garlands unto 
the gates, and would have done 


2. 


Aóyov. 





70eAe Ovew. 


sacrifice with the people. 


GREEK TEXT. 


Aéyovres, Oi дєої ópowÜévres 
avOporos KaTeBnoay mpos мах" 
éxahouy те Tov реу BapvaBav, 
Ala: tov oe LHavdov, Epp, 
eredi; айтдѕ nv 0 туоурероѕ TOU 
3 6 06 iepeds Tod Ди 
ToU сна про Tis ToAcws атои, 
Tavpous kai отёциата єті Tous 
muA@vas évéykas, сору rois OxXAoLS 
14° Axovoartes дё 








names of the tongues of Persia, Greece, and Rome, so should 
the language of the people of Lycaonia be denominated, or 
distinguished from the tongues of other countries. Its classic 
root is Lukos, a wolf. 

! And they called Barnabas, Zeus, and Paul, Hermes. These 
were the facts; but not so the common version of them. The 
question thence arises: Why translate these proper names, or 
adopt a Roman version of them, and in similar cases not trans- 
late Abraham, Isaac, Jacob, Melchizedeck, Moses, Samuel, 
David, Daniel, Peter, &c., &c. 

Jupiter and Mercury are merely a substitution of a Roman 
currency for a Greek currency. We would, in such cases, prefer 
the retention of the original name, especially when a histori- 
cal fact is involved. 

) O Zyovusros tov hoyov. The leader of the discourse, is 
equivalent to the chief, or leading speaker. It is by some sup- 
posed, that, as Paul spoke more than Barnabas, and more offi- 
cially, the audience were led to think that Barnabas was a 
Divinity, and Paul his interpreter, or oracle. This view of the 
subject enhances the courteousness, and the most honorable 
port and bearing of this most Divinely accomplished ambassa- 
dor to the Gentile world, towards his fellow-laborer Barnabas, 
and will everywhere pass at par value. 

к de, in this attitude, is rather continuative than adversa- 
tive, and is, therefore, by most revisers and translators render- 
ed then, or and.—Dodd., Wes., Thomp., Wake., Penn, Booth., 
Wic., Tyn., Cran., &c. There are, however, those who 
prefer but, which is sometimes slightly adversative as well as 
continuative. We think, however, that, in harmony with all 
the honors conferred, this is named as the consummation, and, 
though in bad taste, and in worse theology, it is the consum- 
mation of the climax of honors conferred on Paul and Barna- 
bas by а polytheistie population. 

! It should be here noted, that сото», as connected with 
stohews, city, is repudiated as a spurious reading by Gb., Sch., 
Ln., Tf. 

Tov ovros, after vov 21105, stands in apposition with it. 
Many cities were placed under the protection of some particu- 
lar deity, and the image of that deity placed at the entrance, 
to signify that he was the guardian and protector. To 





REVISED VERSION. 


The gods are come down to 

us, in the likeness of men., 

And they called Barnabas, 12 
‘Zeus, and Paul, ‘Hermes, be- 
cause he was е chief speak- 
er. "Then the priest of the 
Zeus that was before the 
city, brought oxen and gar- 
lands to the gates, and, with 
the people, wished to of- 
fer sacrifices "zo them. Which 14 


13 





this, Luke every where, as accurate as he is cireumstantial, re- 
fers. Lystra, it appears, was under the guardianship of Jupi- 
ter Propuleius, which Luke translates: Tov Aios vov ortos 
лоо tys лодос, the Jupiter that was before the city ; which is 
another term for Jupiter Custos, the guardian. All these 
deities had their priests, rites, and sacrifices, and each a pecu- 
liar service and priest for the office that he bore; so that Ju- 
piter Brontes, Jupiter the Thunderer, had a different service 
from Jupiter Custos, Jove the Guardian. Hence we see with 
what accuracy Luke wrote: The person, who was to offer them 
sacrifice, was the priest of Jupiter Custos; under whose 
guardianship the city of Lystra was; and who, the priest 
supposed, had visited the city in a human form; and Barnabas 
(probably, for the reasons already assigned), he imagined to be 
the person. And as Mercury, the god of eloquence, was the 
general attendant of Jupiter, the people and the priest supposed 
that Paul, who had a powerful commanding eloquence, was 
that God also disguised. A beautiful figure of such an imper- 
sonation of Jupiter, as, is supposed, formerly stood before the 
gate of Lystra, still remains ; and a fine engraving of it may 
be seen in Gruter’s Inscriptions, Vol. 1, p. 20. Adam Clark; 
in loco. 
Concerning these garlands, both Ovid and Virgil sing. 


The former says :— 


“Rich curling fumes of incense feast the skies, 
A hecatomb of voted victims dies, 
With gilded horns and garlands on their head, 
In all the pomp of death to th’ altar led.” 
TATE. 


And Virgil sings :— 


“ The victim ox, that was for altars prest, 

Trimm'd with white ribbons and with garlands drest, 
Sunk of himself, without the gods’ command, 

Preventing the slow sacrificer’s hand.” 
Dryven’s 
™ To them is a supplement essential to the proper concep- 
tion of the discourse of Paul and Barnabas, reported in verses 
14-18, which every reflecting reader must keep in his mind, as 
necessary to his apprehension of the point and drift of the 
address of Paul and Barnabas, and the rending of their own 

garments. 


Virgil. 


ACTS OF THE APOSTLES. CHAP. 


XIV. 





KING JAMES’ VERSION. 


14 Which when the apostles, 
Barnabas and Paul, heard of, they 
rent their clothes, and ran in 
among the people, crying out, 

15 And saying, Sirs, why do 
ye these things? We also are 
men of like passions with you, 
and preach unto you, that ye 
should turn from these vanities 
unto the living God, which made 
heaven, and earth, and the sea, 
and all things that are therein : 

16 Who in times past suffered 
all nations to walk in their own 
ways. 

17 Nevertheless he left not 
himself without witness, in that 
he did good, and gave us rain 
from heaven, and fruitful seasons, 
filling our hearts with food and 
gladness. 

18 And with these sayings 
scarce restrained they the peo- 
ple, that they had not done sa- 
сгібсе unto them. 

19 And there eame thither 
certain Jews from Antioch, and 
Iconium, who persuaded the 





GREEK TEXT. 


ot атостоћо: BapvaBas kai Па?- 
Aos, барруёатея TH ipara av- 
тфу єісєтђдусау eis TOV OyAov, 
kp&ovres Kat Aéyovres, "Ау- 
Opes, Ti тадта Torere; Kal nels 
OmovoTradets éauev Оби a0 po 
тог, evaryyeRuCopevor фраз ато 
тоўтоу TOV paratov ema pepew 
єтї Tov Өєоу Tov Сута, 0s émoi- 
noe TOV oùpavòv kal THY упр Kal 
три Ü&Amccav Kal парта TH €V 
avtots: 1% 05 èv rais тарфутиє 
vais yeveais elare тарта та ебут 
mopeverOar Taig odois avtav 
V kai rot ye ойк драрторо» éav- 
Tov apnkev, dyaðororðv, oùpavó- 
Oev ўш verovs rovs кой karpovs 
картофорооѕ, eumimAav трофте 
кой evppoovyys às Kapdias 
пиву. 1 Kai табта Aéyovres, 
pods катётарса» TOUS OyAovs 
Tov ш) дує aùroîs. 

19 ° EnjaAdov 06 amo Avro- 
ҳєіаѕ kal '[xovíov ' IovÓatoi, kai 





REVISED VERSION. 


when the Apostles, Barnabas 
and Paul, heard, they rent 
their clothes, "and leaped forth 
into the crowd, crying out, 
and saying, Why do you do 
these things? We are »men 
of like nature with your- 
selves, declaring to you glad 
tidings, that you should turn 
from these vanities to the 
living God, who made the 
heaven, and the earth, and 
the sea, and rall things that 
are in them ; who, in sthe ages 
past, suffered all the nations 
'to go on in their own ways. 
Nevertheless, he did not leave 
himself without *testimony, in 
that he did good, and gave you 
rain from heaven, and fruitful 
seasons, filing your hearts 
with ‘food and | gladness. And 
"with these sayings they 
scarcely restrained the peo- 
ple, that they did not offer 
sacrifice to them. "Then Jews 
came over from Antioch and 
Ieonium; and having persua- 


99 





^ For esoexndnoay, Gb., Sch., Ln., Tf., substitute e£ezrzóz- 
They leaped out into the crowd exclaiming and saying: 
Men! why do you do these things ? 


gv. 


° We are men, sauer avPowrmor—onuownaters ou, of 
passions similar to yourselves, evayyedeSouevor, announcing to 
you glad tidings, that you should turn away from these vani- 
ties to the living God, who has made the heaven, and the earth, 
and the sea, and all things that are in them. 


P To лау, was an abbreviated formula representing the 
whole Universe, in the Aristotelian age. Та mavra, and ларта 
та, are not always identical in sense; the latter ra has some- 
times the position and power of a relative pronoun, which is 
the case here. Therefore, in this case, we prefer “all things 
thal are in them, to all things in them”. 

а TTagwynuevacs, from wagotjouat, preteritus, found only in 
this place N. T., indicative of ages long since, or fully passed 
away. 

г ЈТооғоєо даг, not properly “to walk in their own way,” 
rather fo go on in their own course. 

* Kae тог ye оох аиаотьоот, etc. 
not leave himself wnattested. 


And yet, indeed, he did 





Te, enclitic, gives point and pungency to this expression. 
Диаотооов, is an бла& Àsyousvov, in this book, but in this 
sense it is found in ОН Antiq. 14:7, 2; Plutarch de 
Solent Anim. 23; Thuc. 2:41. Doing good, &c. Better col- 
located in English thus: “ And yet, indeed, doing good, giving 
(uw instead of Zi, Gb., Sch., Ln.—Tf. omits both) to you: 
rain from heaven and fruitful seasons, filling your (2р0 not 
7 ие») hearts with food and gladness.” 


t The heart receives not food; but, rhetorically, the heart 
is the receptacle of all comfort; hence the fullest expression of 
the satisfied desires of every category. 

ч Tavra leyovtes, saying these things they, with difficulty 
(uolis from uolos, labor), restrained the multitude from offer- 
ing sacrifice to them. 


у Then (de) Jews (sz5A9ov) came over from Antioch and 
Iconium, xat ztetocrec, and having persuaded rovs ozAovs, the 
multitudes. Translators are almost equally divided in present- 
ing this in singular and plural, multitude and multitudes. Being 
plural in all the best texts, we deem it proper to appear in the 
same number in the version, as in the original. 


190 


ACTS OF THE APOSTLES. CHAP. 


XIV. 





KING JAMES’ VERSION. 


people, and having stoned Paul, 
drew Aim out of the city, sup- 
posing he had been dead. 

20 Howbeit, as the disciples 
stood round about him, he rose 
up, and came into the city: and 
the next day he departed with 
Barnabas to Derbe. 

21 And when they had preach- 
ed the gospel to that city, and 
had taught many, they returned 
again to Lystra, and to Iconium, 
and Antioch, 

22 Confirming the souls of the 
disciples, and exhorting them to 
continue in the faith, and that 
we must through much tribula- 
tion enter into the kingdom of 
God. 

23 And when they had or- 
dained them elders in every 
chureh, and had prayed with 
fasting, they commended them 
to the Lord, on whom they be- 
lieved. 

24 And after they had passed 
throughout Pisidia, they came 
to Pamphilia. 

25 And when they had preach- 
ed the word in Perga, they went 
down into Attalia : 

26 And thence sailed to An- 
tioch, from whence they had 
been recommended to the grace 
of God, for the work which they 
fulfilled. 

27 And when they were come, 
and had gathered the church to- 
gether, they rehearsed all that 
God had done with them, and 
how he had opened the door of 
faith unto the Gentiles. 

28 And there they abode long 
time with the disciples. 





GREEK TEXT. 


А M У ^ z 
тєісортєѕ Tous OxAous, kal Abd- 
^ ^ zA » 
cavres Tov ЦабЛор, тороу é&o 
^ / p. 2 
THs T0Àeos, vopnigavres avrov 
0 , 20 А , де 
TeOvavat. kvkAocavrov дє 
^ ^ ^ 5 ^ 
avrov TOV радбутфу, арастаѕ 
Bs 3 ` , ` A 
eionàlev eie THY поли kal TH 
, э ~ X, ^ 
éravpiov ЕЛЕ ovv тё Bap- 
z > , » 
vaBa eis AépBnv. “1 evayyede- 
, ^ А ГА 
oapevol тє THY поћи єкєіи, 
, ` е ГА 
Kal pabnrevoavtes ikavous, ите- 
` , 
стреа» eis туу Avorpav каї 
, / Ne, , 9943 
[kovov kai Avrioxeav: ^^ emi- 
» A ^ ^ 
aTypiCovres Tas Wuyas Tey aby- 
^ ^ P. ^ 
TOV T&pakaAo)vres eujuévew TH 
у \ ^ 
тістє:, кої OTL да TOAA@Y ӨЛі- 
^ € ^ , ^ ` ` 
Weov дє: трах ciaedOetv eis THY 
^ ^ 9 
BaciXeiav ToU Ocob. 7° уєіро- 
Tovnoavres де avrois прєсВотє- 
L4 
povs кат ékkAnaíav, просєоёа- 
^ ^ и 
plevol METH vgoreuv, zapéQevro 
` ^ ^ у 
аутооѕ TQ кор els Ov rema Tev- 
24 o , ` 
кєсар. кої дієАдорутєѕ TYV 
ITiaWiav, ?)A80v eis ПарфоМаь- 
25 ` А э и ` 
кай AaAncavres év Lepyn Tov 
, , 
Aoyov, karéBgaav eis ’Атта- 
Aeav °% kákeiÜev атєтА 
eav kakelĝev aréTÀcvoav 
, r y 5 
eis Avrioxeuav, 00ev Norav Tapa- 
, ^ у ^ ^ > 
Sedopevor тр Xapere ToU ай eis 
то €pyov 0 eTAnpwoay. “' Tapa- 
, ^ , 
yevopevor дє кої avvayayovrese 
^ > z , © 
THY еккАуо(аи, avyyyeAay оса 
€ SN ^ 
erotpoaev 0 Өєоѕ per avTOv, каї 
e » ^ N , , 
ore vorge rois &Üveat борау Ti- 
28 , мы ^ , 
atews. ^ OverpiBov дє eket xpo- 
` ^ 
vov ovk oAtyov cvv Tois palny- 
Tals. 





v “That he had been dead,” is not 


reckless of all the texts, ancient and modern, that we have 


only ambiguous, but | seen. 








REVISED VERSION. 


ded *the multitudes, and hav- 
ing stoned Paul, they were 
dragging him out of the city, 
supposing that he »was dead. 
But, while the disciples were 
standing about him, ris- 
ing up, he entered into the 
city. And the next day he 
went out with Barnabas into 
Derbe. And when they had 
announced the glad tidings to 
that city, and made many 
disciples, they returned into 
Lystra, and Iconium, and An- 
tioch, confirming the souls 
of the disciples, exhorting 
them to continue in the faith, 
saying that we must, through 
much tribulation, enter into 
the kingdom of God. And, 
having appointed for them eld- 
ers in every congregation, 
and having prayed with fast- 


ro 
> 


| ings, they commended them to 


the Lord, in whom they be- 
lieved. And, having passed 
through Pisidia, they came to 
Pamphylia. And when they 
had spoken the word in 
Perga, they went down into 
Attalia; and thence they sail- 
ed to Antioch, whence they 
had been commended to the 
grace of God, for the work 
which they performed. 

And when they came, and 
had assembled the congrega- 
tion, they rehearsed all that 
God had done with them, 
and that he had opened a 
door of faith to the nations. 
And they continued no little 28 
time with the disciples. 


21 





They had not dragged, but, according to the text, were 
dragging him out of the city, when he revived. 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


CHAP. XV. 


AND certain men which came 
down from Judea, taught the 
brethren, and said, Except ye be 
circumcised after the manner of 
Moses, ye cannot be saved. 

2 When therefore Paul and 
Barnabas had no small dissension 
and disputation with them, they 
determined that Paul and Bar- 
nabas, and certain other of them, 
should go up to Jerusalem unto 
the apostles and elders about this 
question. 

3 And being brought on their 
way by the church, they passed 
through Phenice and Samaria, 
declaring the conversion of the 
Gentiles : and they caused great 
joy unto all the brethren. 

4 And when they were come 
to Jerusalem, they were receiv- 
ed of the church, and of the 
apostles and elders, and they de- 
clared all things that God had 
done with them. 











GREEK TEXT. 
CHAP. XV. 


/ ` 
КАТ mwes xatedOovtes ато 
^ > , 207 ^ 
rs 'lovÓa(as, є0:даскоу Tous 
э ^ СА эх ^ z 
aüeAQovs, Ort вау pN mepirép- 
^ - , , 
vyole TH дє. Maiicéws, ov Óv- 
vacbe oœobiva. °? Tevopévns 
> 74 
оду стасєоѕ Kal собутусєоѕ 
^ ГА ~ 
ovk OAtygs TG llavAo кої ro 
, \ э ` РА 
BapveBa pos avrovs, ётаёау 
> , ^ РА 
avaBaivey Ila0Aov каї Bapva- 
ГА y+ 3 PA 
Bav ка twas &AXovs Е abràv 
` ` , 
троѕ TOUS атостоћоуѕ kal TPE- 
А усе ` ` 
a'Bvrépovs eis Lepovoadnp, тєрї 
^ , , Р 
тод бутђшатоѕ rovrov. * oi uev 
5 , ` T: 
оду протєифбєутєѕ Ото THS єк- 
ГА ГА \ 
KAnolas, Sujpyovto тур Фопикть 
и $ ` 
кої Хараре, exdupyovpevor THY 
M ^ ^ 
єтістрофту Tov eÜvàv: кой êroi- 
\ z ^ ^ 
ovv xapav peyadny пасі Tos 
> ^ 4 , M 
adeA dois. Tapayevomevor дє 
ó n ` , z 
cis ЈєроосоАи, атєдєубтсар 
^ ^ ^ 
фто TNS €kkAnaías kal TGv ато- 
, ^ 
cTOÀov kal Tov Tpeapvrépov, 
> , , a € ^ > , 
axyyyeuav тє дса 0 Өєоѕ eroi- 





XV. 101 


REVISED VERSION. 


CHAP. XV. 


Ахр certain «persons that 1 
came down from Judea, taught 
the brethren, saying; Unless 
you are circumcised after the 
custom of Moses, you cannot 
be saved. When, therefore, 2 
Paul and Barnabas had no 
little *dissension and discus- 
sion with them, they deter- 
mined that Paul and Barna- 
bas and certain others of 
them, should go up into Jeru- 
salem to the Apostles and 
elders about this question. 
And being brought on their 3 
way by the :congregation,they 
passed through Phenicia and 
Samaria, declaring the con- 
version of the Gentiles; and 
caused great joy to all the 
brethren. 

And when they were come 4 
into Jerusalem, «they were 
received by the congregation, 
and by the Apostles and elders, 
and they declared all things 
that God had done by them. 


х Tis, aliquis, vues, certain persons. The masculine gender 
is most worthy in all such cases. We sometimes substitute 
persons. Twes ««veAO'ovvec, Certain men coming down, Wes. ; 
“Some who came down," Wakef.; “ Had gone down,” Penn. ; 
* Came down,” Murd., Thomp.; “Came,” Dodd. Azo туз Iov- 
aras, from Judea (to Antioch understood), ғд:дасхо» tovs 
adehpouvs—ieyortes, after =дидеохот must be supplied, in the 
sense, that the following ór: may redound, Kuinol. Tw efe 
Moiicews, in the manner Moses prescribed, or, prescribed by 
Moses. 

TlegutunInre is preferred by Ln. and Tf. to wegerenwnode. 
Griesbach regards it as supported by good authorities. Zip 
£Ü'zt, according to the custom. Dative of the manner. 

Y Tevouerns ovv oracews—uvtovs—controversia et disputa- 
lione acri. In ch. 14: 4, we find a schism amongst the citizens ; 
and in Acts 22 : 7, a similar one between the Pharisees and the 
Sadducees. Хтасиѕ occurs four times in the book of Acts, 
and only four times in all other portions of the Christian 
Scriptures. In com. ver. it is represented by insurrection, se- 
dition, dissension, uproar ; and once by standing. Hence its 
special meaning, in any given case, depends upon its context. 

Zufnrnocs occurs twice in this chapter, and only once beside 
in the Christian Writings, Acts ch. 28 : 29; in this last in- 





stance it is represented by reasoning, and in this chapter by 
disputation and disputing. 

The verb ov£zeo is in favor with John Mark, occurring six 
times in his gospel, and only four times in Luke's writings. 
In Mark, com. ver.,it is five times represented by question, 
and once by reason. But for ообуттоғос, in this place, and in 
v. 7, in some manuscripts, it is бутуоғос, which occurs in this 
sense, at least six times in the Christian Scriptures. 

2 Oi uev ovr ztgozteugÜcvres imo ths exxinovas. Some, as 
Hammond, on 1 Cor. 16 : 11, interpret these words thus: Hi 
igitur ab ecclesia honorifice deducti. Morus and Heinrichsius 
so interpret them, i. e. “they were sent away with all necessary 
provisions for the journey.” But no passage can be adduced 
from any writer of respectability to sustain such an interpre- 
tation. Поолгило, in its eight other occurrences in N. T., is 
represented by accompany, conduct, or bring forward, a person 
on a journey, Xen. Cyr. I. 4, 25 ; Homer's Odys. Е. 37, 146, are 
quoted to sustain this interpretation. But their poetry, or 
their prose, is quite out of place in Luke's horizon. 

а AnedexInoay, they were kindly, or benignantly received. 
In ch. 2: 41, and in ch. 21 : 17, we find асиғиоѕ before ede- 
Барто, rather aedeEavro, according to Ln., Tf. 





KING JAMES’ VERSION. 


5 But there rose up certain of | noe per avràv. 
the sect of the Pharisees, which 
believed, saying, That it was 
needful to circumcise them, and 
to command them to keep the 
law of Moses. 

6 And the apostles and elders 
came together for to consider 
of this matter. 

7 And when there had been 
much disputing, Peter rose up 
and said unto them, Men and 
brethren, ye know how that a 
good while ago, God made choice 
among us, that the Gentiles, by 
my mouth, should hear the word 
of the gospel, and believe. 


е 
Оті 


A€yovres, 





GREEK TEXT. 


дє TLVES TOV ато TNS aipeoews 
TOV Фарси TETLOTEVKOTES, 


avrovs, TGpayyéAAew те туре 
тоу vopov Movaéos. 

5 SuvnyOnoay де oi атдсто- 
Лог kai oi треоВитерои iOetv тєрї 
Tov Àóyov ToUTOU. 
сорт yevouévis, раста 
Jlérpos eime mpos aiTovs, "Av- 
Opes адєАфої, орех єтістасдє 
ore ah yuepov apxaíev о Өєоѕ 
êv ушу é£eAc&aro Sia тод ото- 
patos pov akovoa Ta €Ovn Tov 
Aoyov тод evayyeriov, кої mi- 


ACTS OF THE APOSTLES. CHAP. XV. 


REVISED VERSION, 


But *some of the sect of 5 
the Pharisees, who believed, 
rose up, saying, that it was 
necessary to ‘circumcise them, 
and to command them to keep 
the law of Moses. 

And the Apostles and 6 
elders came together to con- 
sider of this matter. And 7 
when there had been much 
discussion, ‘Peter rose up 
and said to them; Brethren, 
you know that at first God 
made choice «among us, that 
the Gentiles, by my mouth, 
should hear the word of the 


* e€aveornoay 


бер Teperepvew 


0 ToAANS be 





^ B§aveotnoay de ти’ tæv ало tys aioesews twv Baot- 
осот ; But there arose some of the sect of the Pharisees ; or— 
But certain persons of the sect of the Pharisees who believed, 
arose ; or, with Hackett, * But there arose some of those from 
the sect of the Pharisees.” “Thereupon some of the sect of 
the Pharisees who believed, rose up, and said," Thomp. * But 
some of the sect of the Pharisees that believed, rose up and 
said," Dodd. “ And they related how certain believers of the 
sect of the Pharisees had risen up, and said," Wakef. “But 
there rose up, said they, certain of the sect of the Pharisees 
who believed," Wesley. *And some who from the sect (or 
doctrine) of the Pharisees, had believed, rose up, and said,” 
Murd. * But some of the sect of the Pharisees who had be- 
lieved, arose, saying," Penn. “And there arose certaine of 
the heresie of the Pharisees that believed, saying," Rheims. 
* But sayed they, certaine of the secte of the Pharises rose 
up, which dyd beleue, saying," Geneva. ‘Then rose up 
certayne of the Secte of the Pharises which did beleue, say- 
ing," Cranmer. “Then arose ther op certayne that were of 
the secte of the Pharises and dyd beleve sayinge," Tyndale. 
* But summe of the eresie of farisies that bileuden, risen up 
and seiden,” Wickliffe. Such is the scale-descending of thir- 
teen English versions, as quoted, upon one of the most 
transparent verses in the Christian Scriptures. "The changes 
in orthography are not much greater than the changes in the 
sense, so far as perspicuity, precision, and force are con- 
sidered. 

Are those of a sect that believed, and those from a sect that 
believed equivalent, or exactly equivalent, alike definite and 
perspicuous ? Are “believers of the sect of the Pharisees,” and 
“some of the Pharisees that believed,” tantamount and equally 
definite indications of position? Is currency coin, or are cur- 
rency and coin convertible terms? Literally, the Pharisees 





thought that it was necessary to command them to circumcise, 
and to keep the law of Moses. 

The Pharisees and the Sadducees constituted each 
an heresy or an aéigeors. Hence, іп у. 5, we read of certain per- 
sons of the heresy or sect of the Pharisees. Conyerted Phari- 
sees constituted the first heretics or heresiarchs in the Christ- 
ian Church; or translated from the synagogue to the church 
their respective theories. Like all Heretics, in all ages, they 
were sensitive and tenacious of their respective peculiarities. 
Hence their tenacity of certain Jewish rites and ceremonies. 
They had the honor of occasioning the first Christian conven- 
tion. They were punctiliously sensitive of the claims of Moses, 
and his law of ceremonies. Thus, in Jerusalem, they placed 
themselves under the shield of Moses and Abraham. 

* Their central dogma is in the following words: ót: dee zrega- 
TEUVEW avrovs, Tapayyelhew ve тов TOY vouov Mwüosws. It 
behooved them first to be circumcised, and then to keep the 
law of Moses. They must be subjected to circumcision, and 
keep the law. Such was the issue—circumcision and the law 
of Moses. 

4 Араотаз Петооз. In possession of the floor, Peter opens. 
Avdoes adehpot. More implicated than any other man in that 
assembly, having immersed the Gentiles by a special command, 
without any conference, or agreement with any other Apostle. 
Hence his apology, ó Өғос ev huw ekeheEato dea tov отоша- 
tos uov axovom ta ewy vov Àoyov tov evayyehtov, xat Tt- 
OTEVO QL. 

е Ev ўш, is better sustained in this passage than ev duc, 
preferred by Ln., Tf. Peter modestly uses the plural. Itis, 
indeed, a Hebraism. (Hebræi enim verbo “m2 comitem ad- 
dere solent præpositionem 3; Nehemiah 9:7, pyax2 png "9x 
cui placuit probatus fuit Abrahamus. Add 1 Chronicles 
28: 4, 5. The Septuagint renders it thus: &б=ЕДебато ev suor— 


; 
Aipeons. 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


8 And God, which knoweth 
the hearts, bare them witness, 
giving them the Holy Ghost, 
even as he did unto us: 

9 And put no difference be- 
tween us and them, purifying 
their hearts by faith. 

10 Now therefore why tempt 
ye God, to put a yoke upon the 
neck of the disciples, which 
neither our fathers nor we were 
able to bear? 

11 But we believe, that 
through the grace of the Lord 
Jesus Christ, we shall be saved, 
even as they. 

12 Then all the multitude 
kept silence, and gave audience 
to Barnabas and Paul, declaring 
what miracles and wonders God 
had wrought among the Gentiles 
by them. 

13 And after they had held 
their peace, James answered, say- 


ing, Men amd brethren, hearken |» 


unto me. 
14 Simeon hath declared how 
God at the first did visit the 





GREEK TEXT. 


^ и 
отєдсои. 8 kal 6 Kapdtoyvdarns 


` 4 > ^ ` 
Өєоѕ єшартортсєу avrois, 0055 
> ^ ` ^ я; a 
avrots то Пуєдиа то “Ayor, 
^ г gaa 9 s 34 / 
кабоѕ kai ши" " kal ovóev д1є- 
` ^ ^ 
криє pera£v nav тє Kal avrGv, 
^ е 
TH пісте кабарістаѕ Tas кардіоѕ 
адтфу. 0 pov оду ті терабете 
Tov Ocüv, émibeivac бууду ет 
Tov Tpaxndov TOV parv, ò ov 
одте ol татєрєѕ nav sesi цеб 
icxvcapev Вастасои; И 4AAA 
N ~ , , > ^ 
dua THs Харито Kupiov *Inaod 
^ и ^ 
Хрістодй mioTevouev обои, 
> A / > ^ 12 > ГА 
каб ov тротоу какєірог. Esi- 
\ ^ ^ ^ ` 
ynoe дє пар то пАђӢоѕ Kal 
» ГА ^ 
kovov ВаруаВа кої llavAov 
Й e 
eEnyoupevov baa побоку ó 
^ ^ ^ 
Ocós onueia kal терата èv rois 
y ^ 5 ^ 
eOveot Ot avrQy. 1% Mera dé 
` ^ S 
TO gGtyncat avrOUs, azexpiOn 
и 3 
ГакоВоѕ, Ауу, Avôpes aded- 
` > z Й ` 
oi, axovoaré pov. '* Xvpeóv 
3 x ` ^ Li M 
e&nynoaro, кабо mpárov ó Өєоѕ 


XV. 103 








REVISED VERSION. 


Gospel, and believe. Апа “бой, в 
who knows the hearts, bore 
them testimony, giving them 
the Holy Spirit, even as to 
us; and put no difference 9 
between us and them, having 
purified their hearts by the 
faith. Now, therefore, why 
do you try God by putting 
a yoke upon the neck of the 
disciples, which neither our 
fathers, nor we, were able to 
bear? But, "through the grace 
of the Lord Jesus, we believe 
that we shall be saved, even 
as they. 

Then all the multitude 
were silent, and heard Barna- 
bas and Paul declaring what 
"signs and wonders God had 
wrought among the Gentiles 
by them. 

And after they were si- 
lent, Jemgs addressed them, 


m 


1 


2 


=) 


saying; ‘Brethren, hearken 
to ed Simeon has declar- 14 
ed how God fist visited 








ewu Васа. ЕЗЕДЕбато ev Ходошо» ty vig uadioae (avtov) 
ext Foovov. Vide Vorstius de Hebraism. N. T., p. 662. See 
also Kuincel in loco, 


f Kat 6 zaodvoyrymotns Oeos—dovs «vroi то Ivevua то 
Aycov. Confessing judgment, he pleads his justification on 
the basis of a Divine oracle, and of a Divine gift to the Gen- 
tiles, even the то IIvevua то Аугор, in its greatest, largest am- 
plitude. It is not only the Holy Spirit in all the amplitude 
of his grace, but as more definite and exegetical he adds, хоо 
xat Huw, even as to us, Jews; and still more pleonastically, he 
adds, ту mores uatageoas таз xagdtas avtov, having purified 
their hearts by the faith. 

E Xocotov is here omitted by Gb., Sch. and Tf. Lord Jesus 
is all sufficient. 2/4 ts хаоетос, the charity. This word has 
obtained a very latitudinarian currency in ће N. T., com. ver. ; 
being represented by ten words: favor, grace, thank, pleasure, 
liberality, benefit, joy, thankworthy, gift, acceptable; while 
from the same root, z,agcoua, occuring seventeen times, is uni- 
formly represented by gift; and zaocSouae by give, frankly 
forgive, grant, deliver. Were we at liberty to select any one 
term, to the exclusion of every other, we should give our 
suffrage for favor. In our present currency, it would be 
adequate to the scope of the original. We should not place 





sovereign, or special before it, because all grace is necessarily 
sovereign, special, and free. It may, in degrees, be great, 
greater, and greatest; but, uniformly, it is free and sovereign. 


в Хуива хаг tegata. Not convertible terms; all signs are 


not wonders, nor are all wonders, signs ; neither are all mira- 
cles, signs, nor all signs, miracles. Xzzz:ov, in some eighty oc- 
currences in N. T., is some fifty times represented by sign; by 
miracle more than twenty times, and occasionally by token, 
tantamount to sign, and sometimes by wonder. 


і Avdoes адғ/ рои. 40:7 ог, in some three hundred and fifty 


occurrences in N. T. is represented by brother, or brethren. 
Arr is, some two hundred and twenty times, represented by 


тат ; ane in reference to married men, = husband, some 
fifty times. 

When ardges идёйфог occur, as they do only in this book of 
Acts, and in it some twelve times, we represent them together 
by the word brethren. Peter introduced this formula, and on 
Pentecost the converts caught it and used it. Stephen used 
it, but with the addition of the word fathers—'*Brethren and 
Fathers.” Because avdges equally applies to both, and is ab- 
sorbed alike in both, we prefer, “ Brethren and Fathers? So 
Paul uses them Acts 13:15; 22:21; 13:26,38; 23:1, 6; 
28: 17. 


104 


ACTS OF THE APOSTLES. CHAP. XV. 





KING JAMES’ VERSION. 


Gentiles, to take out of them a 
people for his name. 

15 And to this agree the 
words of the prophets; as it is 
written, 

16 After this I will return, 
and will build again the taber- 
nacle of David which is fallen 
down; and I will build again 
the ruins thereof, and I will set 
it up: 

17 That the residue of men 
might seek after the Lord, and 
all the Gentiles, upon whom my 
name is called, saith the Lord, 
who doeth all these things. 


GREEK TEXT. 
3 , A ЕЈ э ^ 
епеокерато aBetv ЕЁ бубу 
^ Зое ^ / ^ 
Aaov єтї TQ оъорать QUTOU. 
15 ` , ^ e 
" kat Tovr@ guupwvovow oi 
À , ^ ^ дс и 
oyot тди трофутои, кабоѕ yé- 
5 ^ ^ 2 
уратта ‘© Merà тафта ava- 
^ s ГА ` 
отрефю kai avoikodounow THY 
\ IN Y ^ 
cry AaBid thy memrokviav: 
` ` и ^ > 
kal та KATETKAPPLEVA AUTNS AVOL- 
ГА X > 7" ЕД , 
кодоџлсо, кой avopÜcac avrny: 
e ^ э Z ^ 
И (mos av exGyTHTwow oi ката- 
^ 3 И, ` / 
Логтог TOv аудротоу tov Kv- 
` у Ay, 3 44:3. ^ 
piov, kai парта Ta ебут, Еф’ ous 
ЕЈ , N ЕА ГА > 
ETLKEKANTOL TO Ovou& gov єт 
ЕД tA , , ^ 
&UTOUS A€yer kUpios 0 тои 





REVISED VERSION. 


the Gentiles, бо take out of 
them, a people for his name. 
And with this the words of 
the prophets agree; as it is 
written, After this I will re- 16 
turn, and will rebuild the *ta- 
bernacle of David (which is 
fallen. down, and I will re- 
build its ruins, and I will 
set it up; that "the rest 
of men may seek after the 
Lord, even all the nations, 
upon whom my name is call- 
ed, says the Lord, who does 





^ Pj 
18 Known unto God are all|Tavra тарта. 


^ 
15 fljwegrà ат 


all these things. "Known to 18 





'To take 
exe is redundant. 


) Ладе eë sÜvowv haoy еле те ovouati avrov. 
out of the nations a people for his name. 
Rejected by Ln., Tf, Gb. 

Upon his name, is a literal version of exe tw ovouati ai- 
тоо—“ То take from among them a people for his name,” 
Thomp. * To take out of them a people for his name,” Wakef. 
“To elect a people for his name out of the Gentiles,” Murd. 
“To take out from them a people for his name," Penn. “То 
take out of them a people for his name," Wes., Booth. ** To take 
from among them a people for the honor of his name,” Dodd. So, 
substantially, are all the versions that we have seen. For the 
glory of his name, being the God of the Gentiles as well as of 
the Jews, he commanded his Gospel to be announced to all 
nations, intending thereby, as a means to an end, to collect out 
of all the tribes and nationalities of earth one new com- 
munity. 

This amounts to no more than his commission to the Apos- 
tles indicates; “ Preach the gospel to every creature,” the whole 
human race. The question here is upon ғли, which is repu- 
diated by Ln., Tf.; and is by Gb. regarded as a probable 
omission, which, indeed, very little affects the sense—a people 
for his name is, without гле, fairly indicated. 

Еле, with the dative, is, in the com. ver., translated by, at, 
unto, in, of. In its more than one thousand two hundred oc- 
currences in the N. T. it is frequently, with the dative, repre- 
sented by 2n. In the single book of the Acts, in a hundred and 
seventy five occurrences, it is found in construction with the 
genitive, accusative, and dative, and is frequently represented, 
com. ver., by in, on, or upon. Deus inler Gentiles sibi collegit 
celum, qui esset populus Dei peculiaris sicut olim Iudei," 
Kuin. In this view, we fully concur. Vigerus on Grecian 
idioms, De prepositione, zzz, р. 612. London ed. 1824, 

k Tyv охар оид. Хет answers to Hebrew mao indicat- 
ing a tent woven of leaves or reeds, in use umong shepherds, Ro- 








senmüller, Amos 1:2. But ору is put for any sort of house. 
Here it is an image of the kingdom of David, as in other places 
an image of mount Zion, on which David's palace stood. Virtu- 
ally, it represents the original political state of the nation. See 
Kuincel on this passage. 

| Karsozayueva—zataozanto, found here, and in Rom. 
11:3, perf. part. pas. = ruins. Its root is охалто, diruo, 
fodio, that which has fallen to the ground and which is dug 
up. Ta xareoxaupera, diruta, is found in the Alexandrian 
ver., Amos 9; 1, 12. “I will restore its ruins," Wakef. Some 
recognize here, the Hebraism which converts the first of two 
verbs into an adverb, qualifying the second. “I will again re- 
build," Meyer. De Wette and Winer reject that explanation. 
Hackett also; and so do we. “I will build again its ruins,” 
Penn. “Restore its ruins," Wakef Too ambiguous, or 
elliptical. “I will build again the ruins thereof,” Wesley. 
“That which was in ruins in it," Murd. 

m Oi xaraALottot tov avIoumay vov Кого», zat тарта ta 
е9), eg obs exizexdnrarto ovoua uov ex avtovs—* The residue 
of men.” Karadouzor is found only in this place in the №. T., 
representing all the world beyond the Jews. This passage 
represents the whole Gentile world, and intimates their parti- 
cipation in this salvation in common with the Jews. “ God is 
immutable, and hath decreed az arwvos, olim, antiquissimis 
temporibus, regnum condere, in quod non tantum Judai sed 
etiam Gentiles, sine legis ritualis observatione reciperentur. 
In other words, he willed that not only the Jews, but also un- 
circumcised Gentiles, should belong to his peculiar people, 
Kuineel, in loco. 


п Tywota ax arwvos, textus receptus, (core te Occo marta 
та гоуа abtov)—Griesbach’s reading, Кит. “To God are 
known all his works from eternity," Thomp. “Known unto 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


his works from the beginning of 
the world. 

19 Wherefore my sentence is, 
that we trouble not them, which 
from among the Gentiles are 
turned to God: 

20 But that we write unto 
them that they abstain from 
pollutions of idols, and from for- 
nication, and from things stran- 
gled, and from blood. 

21 For Moses of old time 
hath in every city them that 
preach him, being read in the 
synagogues every sabbath-day. 

22 Then pleased it the apos- 
tles and elders, with the whole 
church, to send chosen men of 
their own company to Antioch, 
with Paul and Barnabas; name- 
ly, Judas surnamed Barsabas, 
and Silas, chief men among the 
brethren : 

23 And they wrote letters by 
them after this manner; The 
apostles, and elders, and breth- 
ren, send greeting unto the 





brethren which are of the Gen- 


God are all his works from eternity,” 


these things known from the beginning,” Penn. 
from of old are the works of God," Murd. 


the beginning of the world,” Wakef. 
beginning of the world,” Dodd. 


It is a true oracle, but here unnecessary. 


* Known, etc., from the 
Bow ty Огф парта та soya 
атоо, omitted by Gb., and Tf. То me, of doubtful authority. 


GREEK TEXT. 
X If э ^ ^ и ` 
ai@vos воть TQ Оеф парта та 
zy е ^ 19 N 3 A ГА 
ерух avrov. ôo €y@ kpivo 
` ^ ^ ` ^ 
ш) T&pevoxAeiv тоіѕ ато TOY 
ЕЈ ~ и 3 ` 
eOvav emiotpepovow émi Tov 
ГА ` ^ > ^ 
Ocov: ?? GdAAG ÉzriaretÀau avTots 
^ , ` ^ 
Tov améxecOar ато TOv «М№суп- 
, ^ 7) ^ 
шатор Tov єідоћои kai TNS тор- 
L ^ A^ ni 
velas кой TOU TVLKTOU кої TOU al- 
^ A ^ 
patos. ?! Mwans yàp ёк yeveav 
ГА ^N / A Z 
apXaiov ката поћи TOUS ктрос- 
З А ^ 
сотах QUTOV EXEL év таїѕ бора 
^ ^ ^ и 
yoyais ката таг саВВотоу ava- 
/ 
YLVOTKOJLEVOS. 
22 , M ^ e / 
Tore ёдоёє rots &mooróAots 
^ / \ СА 
каї rotg прєсВотєроіѕ ovv oàn 
^ > z э ГА z 
Th EKKÀNT IQ, ékAc&apiévovs av- 
драѕ e£ адтфь перу eis Av- 
похе» au TO Havre Kal 
BapvaBa, ть 
^ + 
pevov BapoaBay, kai Lirav, av- 
, 5 ^ 
Spas Tyovévovs év rois aded- 
^ 23 ^ $ ^ < 
pots, ypawavres діа xetpos 
> ^ , rye > 7 ^ 
a)vrTGv таде, Ol атостоћог каї 
z с 
oi трєсВотєрог кої ot адєАфої, 
^ \ \ , 
то ката Tyv Avroyeav Kai 





ХУ. 105 


REVISED VERSION. 


God from everlasting are all 
his works. °Wherefore my 19 
judgment is, not to trouble 
those who from among the 
Gentiles turn to God; but to 
write to them, that they ab- 
stain from pollutions of the 
idols, and. fornication, and 
things strangled, and blood. 
For, ‘from ancient times, Mo- 
ses has, in every city, those 
who preach him, being read 
in the synagogues every sab- 
bath. 

Then it pleased the Apos- 
tles and the elders, with the 
whole congregation, to send 
rchosen men, from among 
themselves, to Antioch, with 

Paul and Barnabas ;—Judas, 
surnamed Barsabas, and Silas, 
leading men among the breth- 
ren. And they wrote by 
them these words :—The Apos- 
tles, and elders, and *breth- 
ren, greeting—To the breth- 
ren of the Gentiles in An- 


23 





Wes. “Who made 
* Known 


* Known—from 


sacred literature. 


jan Scriptures. 


as making or gaining disciples is from teaching them. 


pretation, but in its full amplitude, or generic acceptation in 


а Moses—has them that (znovooovtas «vror—) are preach- 
ing him, not d:daoxorvras—teaching him. The words are never 
confounded, nor substituted the one for the other, in the Christ- 
Preaching and teaching Christ are as distinct 


The 


о Ao гу хото. “ Wherefore I judge,” Wes. “Therefore 
I say to you,” Mur. “Му opinion is,” Wakef. “Му judg- 
ment is,” Penn, “І judge,” Hack. ‘Therefore’ it is my judg- 


ment," Thomp. ‘ Wherefore my judgment is,” Dodd. 


P Поорга, fornication. Various substitutes for this word 
have been proposed. See Kuincl. М. L'Enfant explains 
this of vietims offered by prostitutes out of their scandalous 
hire (Deut. 23 : 18) which, he says, makes a beautiful sense. 
Heinsius, at large, vindicates this interpretation, and shows 
that Athanasius uses wogveca for ztogrezy Ivore, Doddridge. 
Кито] gives some six columns of dissertations on the ac- 
ceptations of this word, backed by eminent names. With 
Rosenmüller, Morus, and other distinguished names, we con- 
cur, that this word is not to be taken in any private inter- 


preacher’s work and the teacher's work are frequently contra- 
distinguished in the Apostolic currency. In the case of the 
synagogues in opposition to Jesus, they proclaimed the divine 
mission of Moses, and claimed authority for him against the 
claims of Jesus the Nazarene. Hence we are informed that 
“daily in the temple, and from house to house, they ceased 
not to teach and to preach Jesus, the Christ,” дидаохортеѕ xat 
evayyehiSomevoe Ingovv vov Xovotor. 

г ByleEauevovs passes into the accusative, because the ob- 
ject of the governing verb ; ezrooroAo:s serves, at the same time, 
“as the subject of the infinitive,” Hackett. * For Silas, in the 
Acts, we haye always Silvanus in the Epistles." Dias, Xe 
Jovavos ; the former his Jewish, the latter his Gentile name. 

в Kae oí before acAgo« is omitted by Ln. (Gb. marks it as а 





probable omission). 


106 


ACTS OF THE APOSTLES. CHAP. 


XV. 





KING JAMES’ VERSION. 


tiles in Antioch, and Syria, and 
Cilicia. 

24 Forasmuch as we have 
heard, that certain which went 
out from us, have troubled you 


with words, subverting your 
souls, saying, Ye must be cir- 
cumcised, and keep the law ; 


to whom we gave no such com- 
mandment : 

25 It seemed good unto us, 
being assembled with one ac- 
cord, to send chosen men unto 
you, with our beloved Barnabas 
and Paul: 

26 Men that have hazarded 
their lives for the name of our 
Lord Jesus Christ. 

27 We have sent therefore Ju- 
das and Silas, who shall also tell 
you the same things by mouth. 

28 For it seemed good to the 
Holy Ghost, and to us, to lay 
upon you no greater burden 
than those necessary things ; 

29 That ye abstain from 
meats offered to idols, and from 
blood, and from things stran- 
gled, and from fornication: from 
which if ye keep yourselves, ye 
shall do well. Fare ye well. 

30 So when they were dis- 
missed, they came to Antioch; 
and when they had gathered the 
multitude together, they deliver- 
ed the epistle. 

31 Which when they had 
read, they rejoiced for the con- 
solation. 

32 And Judas and Silas, being 
prophets also themselves, ex- 
horted the brethren with many 
words, and confirmed them. 

33 And after they had tarried 
there a space, they were let go 
in peace from the brethren unto 
the apostles. 





| 


GREEK TEXT. 
Хора» kai Kidixiav адєАфоїѕ 
24 ’ Er- 
^ E e ` я. e ^ 
є:0') ykovoapev OTL wes EE тии 
, и е ^ ГА 
eEcAOovres ётараёау vas Ло- 


^ 3 3 A , 
rois ё éÜvàv, xatpew. 


> 7 ^ ^ 
yous, &vaakevaCovres Tas Wuyas 
е ~ , , 
орои, Aéyovres тєрітєшиєс дои 
~ ^ » © > 
каї туре тоу vopov, ois OU діє- 
^ E J € ^ 
стєЛарєбда` °° eo&ev ти ye- 
, е ^ 3 / 
vopevots opmoOvpador, ékAc£ape- 
vous avOpas перурои mpos Ups, 
c)v Tois ауатуто тиви Bap- 
vaBa кой ПауЛф, *° аудр@тогѕ 
/ ` ^ ei 
птарадєдокоси Tas uyas афту 
е \ ^ , ^ 
Опер TOU дуоратох TOU кирои 
nuov 'Iyco? Христо. ” are- 
^, TÀ > P 
oTaAkapev оду `Гордау koi Xi- 
> s А > 
Лар, каї avrovs ди Aoyou атау- 
, ^ э и эу. 
УЕЛЛортах và афта. * едоёе 
^ Prine ГА , ` 
уар TQ Ayip Шуєураті Kat 


MHLW, poe TÀ€0v ётитідес Oat 


бы Bapos, тАђи TeV ér&vaykes 
rovrov, ? йтеҳес Bou єідоћодо- 
TOV кой ойшатоѕ кой тикто? Kal 
<- © ^ 
zopveíag: €& wy діаттродутєѕ 
e ` 5 , уэ е 
EavTous, eÙ праёете. ерреобе. 
2 \ 5 y 
9 Oi pev оду атоћобёртєѕ 
9. , > , ^ 
7]ABov eis Avrioyeav: кай ovva- 
, ^ ^ , 
yayovres то TAnOos, éméOcokav 
` , R , 
Tv emtatoAny. °’! ávayvóovres 
M , ^ , 
бе, €éx&pmaav TL TH таракА)сє. 
29 / A 
3? °ордаѕ ðe kat Liras, кой av- 
` ^ y x СА 
тої mpopyrar ортєѕ, діа  Aoyov 
^ и ` , 
70AÀAÀoU парекаЛеста» TOUS адєА- 
` Z 32 / 
фойе, kai éreoripi£av. 33 Howj- 
M / 4 
саутєѕ дє xpovov, ameAvOnaav 
> > у , ` ^ > ^ 
per eipnyns amo TOv адєАфоу 
` A э £ 34 y 
троѕ TOUS &7r00TOAOUS. бое 





t Aeyortes meguteuveodar zat thoew vor vouor is omitted 
by Ln., Tf, and by Gb., is regarded as a probable omission. 

ч For exdeEauevovs, Ln. would substitute exAeSausror, which 
Gb. marks as a reading not quite so strongly supported. 

у For zov, Ln. would substitute z«z7490», which Griesb. 


thinks probable, 


Jerusalem. 








w Мет eure, with peace. 
Silas next appears with Paul at Antioch. 

х For «zooroAovs Gb., Sch., Ln., Tf. substitute алоотғглоз- 
таз avtovs, with much authority. 

у This verse is repudiated by Gb., Ln., 


REVISED VERSION. 


tioch, and Syria, and Cili- 
cia. Since we have heard, 
that some persons who went 
out from us, have troubled 
you with words, subverting 
your souls, saying, You must 
be circumcised, and keep 
the law; to whom we gave 
no commandment; it seem- 
ed good to us, being assem- 
bled with one accord, to send 
"chosen men to you, with our 
beloved Barnabas and Paul; 
men who have hazarded their 
lives for the name of our Lord 
Jesus Christ. We have sent, 
therefore, Judas and Silas, who 
also themselves will tell you 
the same things by word of 
mouth. Ког 16 seemed good to 
the Holy Spirit, and to us, to 
lay on you no greater burden 
than these necessary things; 
To abstain from meats offer- 
ed to idols, and from blood, 
and from things strangled, 
and from fornication; from 
which, if you keep yourselves, 
you will do well. Fare- 
well. So, then, having been 
dismissed, they "came into 
Antioch: and when they had 
assembled the multitude, they 
delivered the epistle; and 
having read it, they rejoiced 
over the consolation. And 
Judas and Silas, being also 
themselves prophets, exhort- 
ed the brethren with many 
words, and established them. 
And after they had made some 
stay, they were dismissed, 
with “peace from the breth- 
ren to the *Apostles. »But it 34 


bz 
[$ 


bo 
e 


32 





Judas and Silas now return to 


Tf, and others 


Verba hujus versus in multis Codd. desunt. In others, it 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


34 Notwithstanding, it pleased 
Silas to abide there still. 

35 Paul also and Barnabas 
continued in Antioch, teaching 
and preaching the word of the 
Lord, with many others also. 

36 And some days after, Paul 
said unto Barnabas, Let us go 
again and visit our brethren, in 
every city where we have preach- 
ed the word of the Lord, and 
sce how they do. 

37 And Barnabas determined 
to take with them John, whose 
surname was Mark. 

38 But Paul thought not good 
to take him with them, who de- 
parted from them from Pamphy- 
lia, and went not with them to 
the work. 

39 And the contention was so 
sharp between them, that they 
departed asunder one from the 
other: and so Barnabas took 
Mark, and sailed unto Cyprus. 

40 And Paul chose Silas, and 
departed, being recommended 
by the brethren unto the grace 
of God. 

41 And he went through Sy- 
ria and Cilicia, confirming the 
churches. 








GREEK TEXT. 

\ ^ ^ ^ 
de то Nida émıpeivat адтоб. 
25 ^ \ 

? Пабло де кої BapvaBas 0:6 
> 
tpiBov év ' Avrtoxeía, д:даскор- 
, 
TES Kai EVAYYEALCOMEUOL, META кой 
д ^ ` , ^ 
érépov TO0AÀÀGv, тоу Aoyov To) 
kupíov. 
°° META é twas трёраѕ 

5 ^ ` 
cime Па?Лоѕ mpos BapvaBar, 
ЕД , ` 
Emotpépavres ð) етокеуо- 

` > ^ e ^ ` 

педа rovs адеАфооѕ nav ката 
пасо» поћи», EV ais каттууєіЛа- 
^ A ^ ^ 

pev Tov Aoyov Tov kvpiov, Tas 

y и 
€xovat. 3 BapvaBas 86 éBov- 

ГА ~ ^ > 
Aevoato соџтораћаВєі rov Tw- 
^ ` / 
avyny TOv kaAovuevov Марко»: 
^ \ ` 
38 Паблов 0 700, то’ aro- 
A > > э ^ 5 ^ 
старта «m avrOv ато Паифу- 
` я / ^ 
Alas, kal py cvveAO0vra avrois 
N^ ` ^ 
eis то épyov, p) соитараЛаВей» 
^ € и 5 
roUrov. * éyévero oiv mapo£v- 
NI GA ^ 
THOS, WATE aTroxwpiaOnvat av- 
^ Cube > z + 
rovs ат aXAndwv, rov re Bap- 

72 ГА ` 
vaBav тараЛаВоьта rov Маркоу 
3 ^ , , ^ 
ekzAeUgat eis Kompov: “ Паб- 

\ 
Лоѕ 06 emrcEapevos МИДа èé- 
23 ` ^ , = 
7A0e, тарадодєіѕ TH Харите ToU 
5 ` ^ = 
9еоб vro ràv adeAgav. и дир- 
` ` 
xero Oe туу Xvpíav kai Kuukíav, 
3 
emiaTnpiav Tas exkAnaias. 





XV. 107 


REVISED VERSION. 


pleased Silas to remain there 
still. Paul and Barnabas, also, 
continued in Antioch, teach- 
ing and preaching the word 
of the Lord, with many others 
also. 

And some days after, Paul 
said to Barnabas, Let us visit 
‘the brethren in every city, in 
which we have preached the 
word of the Lord, to see how 
they do. And Barnabas +de- 
termined to take John with 
them, whose surname was 
Mark. But Paul thought it 
not^propertotake him with 
them, who departed from 
them in Pamphylia, and did 
not go with them into the 
work. And there arose a 
contention so that they sep- 
arated one from the other; 
and Barnabas took Mark, 
and sailed into Cyprus. But 4 
Paul ‘chose Silas, and de- 
parted, being commended by 
the brethren to the favor of 
God. And he went through 41 
Syria and Cilicia, *establishing 
the congregations. 


35 


3T 





reads мороз де Iovdas exogevdn. 


* "Hucv is rejected by Gb., Sch., Ln., and Tf. It appears, 


indeed, redundant. 


The Syriae, Arab., Poly- 
glott, Copt., Sclavonic, Chrysostom, Theophylact, omit it. 


уег., 
and Wes. 
of,” Dodd. 


Ч ExheEauevos occurs but twice in М. T., John 5 : 2, com. 
“which is called.” 
“Chose,” Murd., Booth., Wakef. 
“ Having chosen for himself,” Hack. 

© ExormorSwv tas exzdnovas, establishing the congregations. 


* Having chosen," Thomp., Penn., 
* Made choice 


* EBovlevoaro, determined: not as in some editions, zgov- 
devo, wished, Hack. 

^ H&ov, thought it not just, worthy of him, or, thought it 
not right. Of seven occurrences of this verb in М. Т., and of 
forty of the adjective, a£os, it is, with some five or six excep- 
tions, rendered worthy. 

© Eyevero magoSvouos, literally, a paroxysm of feeling arose 
between them, or a contention indicative of Paul’s intense in- 
terest in his mission. But neither yielded ; and so they parted. 
This controversy occurred in the first year of the second half 
of the first century. 





Exzhnot occurs some one hundred and sixteen times in N. T. ; 
one hundred and thirteen times rendered by the word church, 
and three times by assembly. In Ephesus there was a regular- 
ly constituted Christian assembly, or ғхх/уога, the word here 
used and represented by the word assembly, when applied to a 
mob ; but when to a Christian meeting for worship, in com. ver. 
is represented by the word church. This ought not grammati- 
cally nor historically so to be. "This word, or any one repre- 
sentative of it, is not found in the Christian Scriptures. We 
have xvg.orms, kurioles, four times, translated by dominion 
three times, and once by government; we have neither kyrke 


108 


ACTS OF THE APOSTLES. CHAP. 


XVI. 





KING JAMES’ VERSION. 


CHAP. XVI. 


Тнех came he to Derbe and 
Lystra: and behold, a certain 
disciple was there, named Timo- 
theus, the son of a certain woman 
which was a Jewess, and believ- 
ed, but his father was a Greek: 

2 Which was well reported 
of by the brethren that were at 
Lystra and Iconium. 

3 Him would Paul have to go 
forth with him; and took and 
circumcised him, because of the 
Jews which were in those quar- 
ters: for they knew all that his 
father was a Greek: 

4 And as they went through 
the cities, they delivered them 
the decrees for to keep, that 
were ordained of the apostles 





GREEK TEXT. 


CHAP. XVI. 


, M 
Катурттое дё eis Aéppnv каї 
, ` 
Лустра" kai 160%, pabnrns Tis 
2 , ^ 9, i / ех 
7v €ket, ovoparı Тулодєоѕ, vios 
ГД , ^ 
yvvaikos rivos ’Lovdalas maT, 
` \¢ à 
marpòs è ".EAAqvos- ? òs uap- 
^ \ ^ y 
торєіто 0то Tay ev Ávarpois каї 
' [kovíc adeApav. 3 тодтоу тбє- 
ic ^ A СЕД 
Anoev 6 Ia$Aos соу aŭro €&edA- 
^ A 
Üciv, кої AaBov mepiéreuev av- 
` ` ` > A ^ 
тоу, Ota Tovs ‘Lovdaiovs Tovs 
y ^ ГА 2 
дутаѕ êv той топойб €kELvOLS 
s ^ er ^ 
пдєсау yap &mavres TOv татера 
> ^ © СА е Фат 
avroð, оти HAAnv vumnpyev. 
4 72 \ ГА AN + 
as дє ÖLETOpEVOVTO Tas поле, 
/ > ^ и ` 
торєд:дооу avrots (puAacoe та 
/ \ ` ^ 
Soypara Ta kekpuuéva vTO TOV 
/ я ^ 
атостоћоу кой Tav peo Bvrépov 





REVISED VERSION. 


CHAP. XVI. 


Tuen Paul came to Derbe 
and 'Lystra; and, behold, a 
disciple was there, named Ti- 
mothy, (the son of a woman 
who was a Jewess and a be- 
liever, but his father was a 
Greek,) who was *well at- 
tested by the brethren in 
Lystra and Iconium. Paul 
wished him to go forth 
with him, and took and cir- 
cumcised him, because of 
the Jews who were in those 
quarters; for they all knew 
that his father was a Greek. 
And as they went through 
the cities, they delivered to 
them, for their observance, the 
^decrees that had been 'ordain- 
ed by the Apostles and elders 





nor curate in the original tongues, and, of course, not in the 
original Christian Scriptures. 

In North Britain they have a kyrke, made of the first sylla- 
ble of хьогоз, and 04205, contracted into kuriok, now written 
kyrk in Scotland, and church in England. But these, origin- 
ally of stone or brick, cannot represent a Christian community. 

The exxAnoca family occurs in N. T. some one hundred and 
fifteen times, three times translated, com. ver., assembly, and one 
hundred and twelve times church. "This has been, and yet is, a 
very unfortunate fact. Brick and stone may be culled out, but 
can never be called out, as the word exxdjova intimates. The 
called out are thinking, willing, moving, acting agents, such as 
men and women; and such only can constitute the living 
temple—the living, acting, moving, body of Christ—the real 
house of God on this earth—the positive living * pillar and 
support of the truth," to be seen, known, and read by all men. 
We have been obliged to continue this word church, and with 
it a perpetual conflict. According to the Constitution of the 
Bible Union, I presume we are bound to translate where it 
can be done, and not to transfer Hebrew, Greek, or even Ro- 
man terms, susceptible of translation, unless, indeed, such 
terms are almost universally, and, without litigation, admitted. 
We, therefore, expect to see this word church repudiated, and 
the word congregation, or assembly, substituted for it. We 
are aware of the difficulty of effecting such a change. Time, 
however, can and will accomplish it. 

We find the word exxdnove used three times in the 19th 
chapter of this same book, to represent what we now call a 
mob, a tumultuous assemblage of the people. Out of one hun- 





dred and fifteen occurrences in the Christian Scripture it is, 
with the exception of these three cases, uniformly rendered 
church ; in these three exceptions, assembly. 

Xvvayoyn is found fifty-seven times in N. T., and with two 
exceptions it is transferred synagogue, because, like our word 
* church”, it fifty-five times represents stone and lime buildings. 
It is twice applied to the people—once in this book, ch. 15 : 43, 
* congregation”; and once, James 2: 2, “assembly”. It is 
expedient, indeed, important, to state that the verb ovvaya, 
which occurs in N. T. some sixty-three times, is fifty times 
represented by “ gather”, * gather together” ; by assembly, 
took in, bestow fruits, or “ stow away fruits”, “resort”.—In 
all, thirteen times. 

f вору» xai Avoreay. In ch. 14: 16, Avorear zat Zfepffnv, 
because the journey now is from East to West, formerly from 
West to East. Twos is here omitted by Gb., Sch., Ln., and Tf. 
'There is, indeed, no need for it. 

E Oz ewaotveerto, well attested, by brethren in Lystra. 
Timothy was not circumcised, because his father was a Gen- 
tile. Nor was it allowed a mother to circumcise a son, his 
father not concurring in the act. So teach the writers of the 
Talmud, as quoted by Kuin., vol. 2; p. 243. 

h Ta доуиата та хехоциера ®ло vov amogrohov. Aoyua 
occurs three times in Luke’s writings, and only twice in 


PauPs. In Luke’s writings, N. T., always represented by 
decrees ; in Paul's, by ordinances. 'Phis is its whole currency 
in N. T. 


| Ta xezoyueva ®ло Tov оалоотойо» xat ztotügviegay vay 
ev Tegovoalyu. The elders here are those of the church of 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


and elders which were at Jeru- 
salem. 

5 And so were the churches 
established in the faith, and in- 
creased in number daily. 

6 Now when they had gone 
throughout Phrygia, and the 
region of Galatia, and were for- 
bidden of the Holy Ghost to 
preach the word in Asia; 

7 After they were come to 
Mysia, they assayed to go into 
Bithynia: but the Spirit suffered 
them not. 

S And they passing by Mysia, 
came down to Troas. 

9 And a vision appeared to 
Paul in the night: There stood 
a man of Macedonia, and prayed 
him, saying, Come over into Ma- 
cedonia, and help us. 

10 And after he had seen the 
vision, immediately we endeav- 
oured to go into Macedonia, as- 
suredly gathering, that the Lord 
had called us for to preach the 
gospel unto them. 

11 Therefore loosing from 
Troas, we came with a straight 





GREEK TEXT. 
^ , 5 e 
тфи ev epovoaMgu. ° ai uev 
оди exkAnoiat єстєрєобито TH 
TITTEL, кої єтєріссєџоу TQ &р:б- 
^ , 
LG каб’ "uépav. 
д ` ` 
° AteAOovres 06 туу Ópvyíav 
^ ` ` , 
kai THY ГоЛотікту xopav, KwAv- 
и АРА; a © / 4 
Oévres Ото тоб Aytov Tveta- 
^ hy и > ^ 
tos AaAnoat Tov Aoyov ev TH 
/ ` 
"Acia, ' éABóvres ката rr» Mv- 
и 3 ГА ` ^ 
ciav éme(pa(ov ката tyv Bu- 
Ouviav mopevecOou kal ovK ela- 
` ^ ^ 
cv афто? TO TveÜpa. 8 парєА- 
, ^ ` 
Oovres дє туи Mvoíav, катеВу- 
> и 9 ` e 
cav eis Tpwada. kal opapa 
^ А; » ^ 
dua тре пиктов apOn те Падло" 
, 5% N ^ 
"Атр tis 9v Maxedav éoros, 
^ ^ ^ 
Tapakad@yv avTOv Kat Aéyov, 
X » 

До Ва eis Макебомау, Boln- 
(d 10 < \ IN C^ eh 
соу 1ш. Qs дє то драма 

5 у , < 

деи, обет ёбуттсошєу e&eA- 
^ э ` / 

беги eis ryv Maxedoviav, сор Ви- 
ж e д е ^ 

BaCovres ort zrpookékAxrat pas 

ГА 

0 куроѕ evayyeAicacOaL av- 
и 11 > , 5 [S 

TOUS. Avaxdevres оду ато 
^ , 

tis Tpwados, evOvdpopnoapev 





XVI. 109 


REVISED VERSION. 


who were in Jerusalem. And 5 
so were the congregations es- 
tablished in the faith, and 
daily increased in number. 

Now when they had gone 6 
throughout Phrygia, and the 
region of Galatia, and (being 
‘forbidden by the Holy Spirit 
to speak the word in Asia) 
after they came to Mysia, they 7 
attempted to go into Bithy- 
nia; but the “Spirit suffered 
them not. So passing along 8 
Mysia, they came to Troas. 
1And a vision appeared to Paul 9 
in the night. There stood а 
man, a Macedonian, who be- 
sought him, saying, come over 
into Macedonia, and help us. 
And after he had seen the 
vision, we immediately ™en- 
deavored to go forth in- 
to Macedonia, being assured 
that the Lord had called us 
to preach the gospel to them. 
"Therefore, loosing from Tro- 11 
as, we ran by a "straight 





Jerusalem. They enacted то zexg«ueva, the judgments, “ that 
were ordained,” com. ver. This word, in this single book of 
Acts, is, in com. ver., represented by “ sentence,” “ that which is 
determined,” * concluded,” * question,” “condemning.” “The 
determinations,” Thom.; “the injunctions,’ Mur.; “the de- 
crees," Penn, Wakef., Boothr., Dodd., Wes. ; “instituta,” the 
institutions, Beza. A judgment of the human mind may be- 
come any one of these; in its development and execution, we 
have, with much propriety, transferred this word dogmata 
into our language, and here it might, in our currency, with all 
propriety, read, “ they delivered to them the dogmata of the 
apostles and elders to keep.” But their dogmata were always 
infallible, while ours are always fallible. 

) Koludevces бло. vov Aytov Hvevuaros. Prohibiti sunt a 
Spiritu Sancto ne in Asia doctrinam evangelii traderent. * By 
Asia here we must understand Ionia, as in ch. 2 : 9," Kuincel. 
The prohibition to proceed into Bythinia, was only the direct- 
ing of Paul's course into Europe. 

k То IIvevua Inoov, “the Spirit which he sends,” Hackett. 
This appears somewhat anomalous. There is no parallel 
passage in the Christian Scriptures. So, however, read the 
Vatican, Eph., Beza, and Alex. MSS. See Wetstein and 








Birch. “Nomen Jesus in omnibus novis bibliis deletum inve- 
nitur per Nestorianos falsarios, ut claret ex bibliis tum Latinis 
tum Grecis ante schisma et scriptis et translatis." John 
Faber (Malleus Hzereticorum), ap. West. not. Penn, p. 311. 
1 ‘Орана діа туз vvzros @ф vo Havle. “Ogawa is, with 
one exception, confined to the Acts of Apostles, being eleven 
times in this single book, and only once out of it, in the Chris- 
tian Scriptures. Acts 7:31, it is rendered, com. ver., sight, 
in all other cases, vision. ‘Ogaors once occurs in this book 
Acts, 2:17, also rendered vision. Visions are the boldest 
relief dreams. Тһе eyes of the understanding are, indeed, 
illuminated, and the object stands out in alto relievo. 


m Ебутпочиею. Being in the first person plural, Luke for 
the first time informs us, that he was one of the company that 
first carried the gospel into Europe. Раш alone saw the 
vision; the Macedonian entreating them, saying, “Cross over 
into Macedonia, and help us;? but they were all invited to 
enter into Europe. 

^ Evdvdoounoauer, we ran in a straight course, naulically, 
before the wind. Neapolis, here named, was a city of Thrace, 
haying a harbor on the Strymonic Gulf. 


110 


ACTS OF THE APOSTLES. CHAP. 


XVI. 





KING JAMES’ VERSION. 


course to Samothracia, and the 
next day to Neapolis; 

12 And from thence to Phil- 
ippi, which is the chief city of 
that part of Macedonia, and a 
colony: and we were in that 
city abiding certain days. 

13 And on the sabbath we 
went out of the city by a river 
side, where prayer was wont to 
be made; and we sat down, and 
spake unto the women which 
resorted thither. 

14 And a certain woman 
named Lydia, a seller of purple, 
of the city of Thyatira, which 
worshipped God, heard us: whose 
heart the Lord opened, that she 
attended unto the things which 
were spoken of Paul. 

15 And when she was bap- 
tized, and her household, she 
besought us, saying, If ye have 








GREEK TEXT. 
, NT , ^ 3 Á 
eis LapoOpakny, т] тє émwvom 
5 z D ERA > 
cis JNNeczroMv, 1 ékeiüév. тє eis 
vo ^ 
QiACrmOVS, Tris ёсті проту Tis 
/ A , / 
prepioos тк Makedovias modus 
z 
кол. 
°Hpev 0 ё any т поле 
Siar piBovres: ?шёраѕ Twas, 3 тў 
3 , 
re nmepa Tov осаВВатор é£5A- 
» ^ / X 
Oomev ео THs поЛєоѕ пара To- 
© / ` 
таро», ob ёуошібєто тросєоут) 
civar, kai Kabioavres é€Aadov- 
^ А 
pev Tais cuveAPovoas урул. 
` > ГА 
11 Kat tis ури) dvopare Avia, 
, ГА , 
торфоротоћѕ Toews Ovarei- 
pov, aeBopévn Tür Ocr, 7 KOVED" 
ўв 0 kúpos дороге ти кардіар, 
просехе тоїѕ AaAovjevors ото 
^ / 5. № ` > 
tov llavAov. 1 as дё еВатті- 
e 5 TA , 
On, kal 0 oikos avTHS, тарека- 
Лєсє Aéyovaa, 11 kekpíkaré pe 


REVISED VERSION. 


course to Samothrace, and the 
next day to Neapolis; and 
thence to "Philippi, which is a 
chief city of that part of Ma- 
cedonia, and a colony. And 
we abode in that city some 
days. And on the sabbath, 
we went out of the city by the 
side of a river, where there was 
a customary place of sprayer ; 
and we sat down, and spoke 
to "е women that resorted 
there. And a woman, named 
‘Lydia, a seller of purple, of 
the city of Thyatira, who wor- 
shiped God, heard us; whose 
heart the Lord opened, to 
attend to the things spoken 
by Paul. And when she was 
immersed, and her :house- 
hold, she besought us, say- 
ing, "Sinee you have judged 


— 


5 





° Philippi lay ten miles farther west, located on the bank 


of the river Gangitas. “Итиз— хода. 
700920 


P Gangas was then its name. 


a TToocevyn was not always a synagogue, or a building. 
here appears to have been an inclosure in the open air, set 
lustrations were performed here, which at 
that time were usual amongst the Jews. 


apart to this use; 


Hackett. 


г Tais ovvehtovous yvyai£. 


э, an inclosure for prayer and meditation. 


On this river was a | охоро. 


It 


Neander, Kuincel, 


words uttered. 


The probability is, that this 


of Lydia and Mysia. 
In this, and in numerous other cases, the imperfect 
should be rendered in exact harmony with the time which it 
denotes—was hearing, or was listening to Paul; 
Ónvoi£e, first sing. first aor., the Lord had opened, so that 
she attended to the preacher. 
arrested her attention, and opened her heart; 
readily and joyfully received the word of the Lord, then and 
there announced. ZZgooezew, to attend, or to hearken, to the 


Hzove, third pers. sing. imp., ind. of 


whose heart 


It was the Lord that had 
hence she 


t О omos is found more than one hundred times in N. T., 


was a temporary substitute for a synagogue, a meeting place 
for worship. Hence Paul spoke to tars ovvehPovoas уриаг, 
the women assembled. 

з Kae tis уот, x. т. À Lydia was a very common name 
among the Greeks and Romans. It coincides admirably with 
the name of her country.—Hackett. 

Lydia seems to have been a proselyte to the Jews? re- 
ligion. She was a Greek, according to her name; Lydia being 
a common name amongst the Greeks. The Lord had opened 
her heart, so that she attended to the preaching of the word. 
Therefore she believed, and was immersed, and also her house- 
hold, in like manner. She was, it seems, also the head of a 
family. Тһе oos «vrre, as Meyer remarks, consisted proba- 
bly of women who assisted her in business. Hackett. Pious 
Jews and proselytes had places of prayer as well as hours for 
prayer, 

“A seller of purple cloths”, from Thyatira, on the confines 


and oma nearly one hundred times; both are used not 
merely to indicate the building, but also the family. 'fhis 
is a very common figure in all languages ancient and modern, 
more prevalent, however, amongst the Jews, whose tribes and 
families, because of the mitre and the sceptre, were so reli- 
giously registered and kept. Тһе o«xos avtņs, as Meyer well 
observes, probably consisted of females who assisted her in 
business. 


u Ex usxomare is, by Hackett and others, rendered “if ye 
have judged,” rather, since you have judged. If and since 
are equally the representatives of =. Frequently it would 
be much more intelligibly represented by since, than by jf. 
“Since you have risen with Christ in baptism, set your affec- 
tions on things above, and not on things on the earth,” is much 
more intelligible and pointed than ;fj—as though it were a 
doubtful matter. 


ACTS OF THE APOSTLES. CHAP. 








KING JAMES’ VERSION. 


judged me to be faithful to the 
Lord, come into my house, and 
abide there: And she constrained 
us. 

16 And it came to pass as we 
went to prayer, a certain damsel 
possessed with a spirit of divina- 
tion, met us, which brought her 
masters much gain by sooth- 
saying; 

17 The same followed Paul 
and us, and cried, saying, These 
men are the servants of the most 
high God, which shew unto us 
the way of salvation. 

18 And this did she many 
days. But Paul being grieved, 
turned and said to the spirit, I 
command thee in the name of 
Jesus Christ to come out of her. 
And he came out the same hour. 

19 And when her masters 
saw that the hope of their gains 
was gone, they caught Paul and 
Silas, and drew them into the 
market-place unto the rulers, 

20 And brought them to the 





GREEK TEXT. 


` ^ ГА 5 
тиот TH kupie eivat, eig'eA- 
Üóvres eis Tov oikov pov, pei 
^ 
ратє каї тареВ:йсато праз. 
> , 
16* Eyévero д sropevopévov juðv 
` 
eis Tpooevxny, побоку TWA 
zy ^ , 
exovcav пуебиа Шобороѕ amav- 
^ е ~ © ЕЈ 
Toa. ий, Tres ёруасіау TOÀ- 
Али mapeixe Tos Kupious ат, 
pavrevop.ér. GUT катако- 
ГА ~ 
Лообјсаса TH Паоло kai тиёр, 
v , © e э/ 
Екра(Е A€yovoa, Обтог oi av- 
Opwrot доог ToU Oeod Tod 
e > e 
UvicTOU cial oirwes KaTayyeA- 
е ~ ` 
Лого» piv 000v carnpias. 
ч ^ M 
15 Тобто dé ётоієг émi moAAas 
e и ` ^ 
"uépas. битов де 0 Паб- 
Лоу, kai єпістрејраѕ, TQ vev- 
pert «те, TupayyéXko стог èv 
тф ovopatet “Incod Хриотоб, 
, ^ 32-5 эл 7275 
e£eA0etv ат’ avrns. Kai e&na- 
32 % an 9 9» , \ 
dev aùr TH wpa. Ldovres дє 
e £ и [4 эз е 
ol кор, аутте, От: €EnAOey у 
3 ^ 3 Z ^ 
ЕЛт15 THS єруасіаѕ avTOv, єЄті- 
, ^ ^ 
AaBopevoe tov Пабло каї TOv 
7 е ` ` 
УЛар, e(Akvaav eis THY ayopav 


$iN gie 20 ` 
ETL TOUS архорта5* Kal прод- 





XVI. 111 


REVISED VERSION. 


me to be faithful to the Lord, 
come into my house, and there 
remain. And she ‘constrained 
us. 

And as we went to prayer, 
a certain "maid, having a 
spirit of divination, met 
us, who brought her masters 
much gain by soothsaying. 
The same «followed Paul and 
us, and cried, saying, These 
men are the servants of the 
most high God, who show to 
us the way of salvation. And 
this she did many days; but 
Paul, »outraged, turned and 
said to the spirit, I com- 
mand you in the name of Je- 
sus Christ to come out of her. 
And he came out the same 
And when the masters 


en 


8 


Hm 


hour. 9 
saw that the hope of their gain 
was gone, they caught Paul 
and Silas, and drew them into 
the market-place, before the 


zmagistrates. And brought 20 











Y Kat rageStacato huas, atque adeo nos coëgit, nempe gh 
cibus. A similar use of е is found Luke 14: 23, 
“compel them 10 come in”. Socrates when urging his disci- 
ples to enter upon the arduous path of virtue, uses a similar 
phrase, eyo de exe tyv agerny хе» BeaSoua. Priceus and 


Elsner on Luke 24 : 29. 


v I[oi0t0zrv twa, represented by damsel, maid, maiden, and 
five times in Paul to the Galatians, bond maid, bond woman. 
JIvevua IlvÓwvos, а Pythonic spirit; Ócuuoztov uavtizov, a 
fortune-telling spirit. This name is given to those persons 
who were believed to be able, by some Divine inspiration, to 
foretell future events. Plutarch on the eclipse of the oracles, 
p. 414, says, vove eyyaotoruv?ovs EvovxAeves malar veve Hu- 
Javas teocayogevouevor. They were formerly called Eury- 
clean Ventriloquists (from Eurycle, the inventor of this form 
of divination), but now they are called Pythians. 


x Абту xarazohovInoaca ty Mavlo, х. т. l., followed after, 
Luke 23 : 35, and here followed Paul, is its whole currency in 
N. T. Its root is zo24«, gluten, glue, hence xo44«co glutino, 


^ 





I adhere like glue, pres. pass. zollaowat, agglutino, adhereo, 
adhere with persevering assiduity. Thus was Paul and his 
fellow-laborers haunted with this hypocritical demon, the 
most odious one reported in the Christian Scriptures. 


> But Paul, outraged with this demon, said, Hageyyeilo 
got ev Tw отошиль Inoov Xgvotor, eEchIew «m avins. And 
in an instant the command was obeyed. In the name of Jesus 
Christ come out of her. Here, we find Jesus, and Christ, both 
anarthrous, not the Jesus, the Christ. This would have been, 
at this time and place, wholly redundant. 


z These greedy dogs, seeing their demon gains forever 
fled, enraged, laid violent hands on Paul and Silas, and 
carried them before rovs «gzorr«s, the magistrates. These 
senators or magistrates of free towns were free of the city of 
Rome, and were eligible to all citizen privileges there. Paul 
and Silas were brought before the prætors, or city judges— 
magistrates, or mayors, as then understood— ; one was chief 
or president. Cicero, speaking (Agrar. Il., c. 34) of the duum- 
viri, or quatuorviri, says, “Cum in ceeteris coloniis duumviri 


112 


ACTS OF THE APOSTLES. CHAP. XVI. 





KING JAMES’ VERSION. 


These men, 
exceedingly 


magistrates, saying, 
being Jews, do 
trouble our city, 

21 And teach customs which 
are not lawful for us to receive, 
neither to observe, being Ro- 
mans. 

22 And the multitude rose up 
together against them: and the 
magistrates rent off their clothes, 
and commanded to beat them. 

23 And when they had laid 
many stripes upon them, they 
cast them into prison, charging 
the jailer to keep them safely: 

24 Who having received such 
a charge, thrust them into the 
inner prison, and made their feet 
fast in the stocks. 

25 And at midnight Paul and 
Silas prayed, and sang praises 


GREEK TEXT. 
, » ^ ^ 
ayayovres ато Tos oTpa- 
Tyyots, etrov, Obrot ot dvOpeorrot 
ékrapáaaovaw ифи T)V TO- 
Ла», Lovdaior vrapyovres: * каї 
и X, ^ » X, 
kaTayyéAAovaw Ей а ovk €&- 
e: vx , ` 
egTiv Tiv mapadéxecOar ovd€e 
^ € е 
roiv, Popaiois 050%. 2 Kat 
, + > ^ 
соуєтєст 0 ОХЛоз кат avTOv 
^ LUNA 
Kal oi oTparnyot Tepippn&avres 
> ^ A Ne , 5 / € ГА 
avray Ta іцатіа, €kéAevov раВд1- 
3 » > ^ > 
беш" *° тоЛЛаѕ те ÉmiÜevres aù- 
^ ^ y, 
rois TAnyas, €Badov eis dvAa- 
` ^ 
ки, тараууєіЛаутєѕ TH деоро- 
, A ^ ЕД f 
QvAakt, «a aAGs туре» avrovs- 
24 ^ , 7 > 
os TapayyeAlay тошотуи €iAn- 
` N > `A > ^ 3 
pos, еВаЛер avrovs eis THY €ac- 
и AN ^ N / 
тєра» þvňakņv, kai rovs Todas 
> ^ э ГА > \ / 
avràv napadioaro eis то EVAov. 
25 У RN , = 
^ Ката дє то weoovuxtiov Шаћ- 
ГА 
Лох каї Lidas mpowevyopevor 








REVISED VERSION. 


them to the magistrates, say- 
ing, These men, being Jews, do 
‘exceedingly trouble our city, 
and teach »customs, which are 
not lawful for us to receive, 
or to observe, being Romans. 
And the multitude rose up 
together against them, and 
the magistrates, «having torn 
off their garments, command- 
ed to beat them. And when 
they had laid many stripes 
on them, they cast them 
into prison, charging the jailer 
to keep them safely; who, 
having received such a charge, 
thrust them into the inner 
prison, and made their feet 
fast in the stocks. And at mid- 25 
night Paul and Silas «prayed 





unto God: and the prisoners 
heard them. 





appellentur, hi se preetores appellari volebant." This explains 
why the Roman preetors held the rank of the Grecian отоатууог, 
the title assumed by the Philippian magistrates. It is the only 
case in which Luke gives this name to the rulers of a city. 


This word is found in the Christian 
Scriptures only in this passage. Tagacow, or таоалто, its 
root, is found seventeen times, and is always represented by 
the word trouble. Jerusalem and its petty prince were aw- 
fully troubled when Jesus was born, as supposed, in their 
political sense, the predicted king of the Jews. 

» “And teach customs”, еду. Every form of Paganism, 
or Polytheism, was tolerated in Rome. The gospel and its 
institutions alone were interdicted. It was a privilege claimed 
by every Roman to worship whatever god, or goddess, he 
pleased. Foreigners, indeed, were occasionally inhibited from 
introducing foreign divinities. Romans, it is said, were posi- 
tively inhibited circumcision. 

с Oi отоатууог, the magistrates, л60100)&артеѕ avtov та 
биотина, having lorn off their garmenis—those of Paul and 
Silas—, commanded to beat them. “ Тһе imperfect tense,” as 
well observed by Prof. Hackett, and others, “in narration 
stands instead of the aorist, when the writer would represent 
the act as passing under his own eye.” This is presumed to 
be one of the instances to which Paul alludes when he says, 
“ Thrice was I beaten with rods.” 


= Exragaooovow. 


z ` / 3 ^ ^ 

Unvovr Tov Oeov: епукрофуто 06 
^ , 

avuT@V oi ÉT por. 








and sung praises to God; and 


Е72 \ . 
ap ahvo ôe | the prisoners heard them; and 26 





1 Ers to Eviov—ednpas, perf. part. act. Aegre, having 
received this command, carried and immured them in the 
inner part of the prison. “And confined their feet in the 
stocks,” Murd. ; “ fastened their feet in the stocks," Wakef. 
it emad their feet in the stocks," Penn, Thomp., aes 
Dodd., Boothr. How definite the command, and how precise 
the obedience! The jailer, in the first place, conducted them 
into (=) prison, the innermost prison. In the second place, 
he secured them into (es) the block. Не appears to have 
been а very conscientious and law-abiding character. The 
sequel, indeed, developes and consummates this character. 
istic. 

е IIooatvyousvot óurovr tov Osov. We find mooosvgouae 
eighty-seven times in N. T., always translated pray in some 
of the flections of that word. Its associate, биес, is found 
only four times in N. T., twice translated, sing praise to 
God, and twice, sung a hymn. ‘Yuvew, Latinized hymno, 
also represented by ago gratias, I give thanks; laudo, I 
praise; celebro, І celebrate. This was a rare occurrence. At 
midnigh£ Paul and Silas praying (hymned), praised God. 
Exazvooaouat. This word is found nowhere else in the N. T. 
Exaudio = ext and azgoaouat, to hear perfectly, to listen. 
This is most apposite to the occasion. Listened to them 
while they sung. Hackett, * The imperfect describes the act, 
the aorist would have merely related it.” 


ACTS OF THE APOSTLES. CHAP. 


XVI. 





KING JAMES’ VERSION. 


26 And suddenly there was 
a great earthquake, so that the 
foundations of the prison were 
shaken: and immediately all the 
doors were opened, and every 
one’s bands were loosed. 

27 And the keeper of the 
prison awaking out of his sleep, 
and seeing the prison-doors open, 
he drew out his sword, and would 
have killed himself, supposing 
that the prisoners had been fled. 

28 But Paul cried with а loud 
voice, saying, Do thyself no 
harm: for we are all here. 

29 Then he called for a light, 
and sprang in, and came trem- 
bling, and fell down before Paul 
and Silas; 

30 And brought them out, 
and said, Sirs, what must I do 
to be saved ? 

31 And they said, Believe on 
the Lord Jesus Christ, and thou 
shalt be saved, and thy house. 

32 And ihey spake unto him 





GREEK TEXT. 
` E ГА , a 
TELT POS €yévero uéyas, WOTE са- 
^ ` и. ^ 
AcvOnva та ÜeuéAua. ToU дєсио- 
, и 
тпріоо` aveoxOnoav тє Tapa- 
^ , ^ ^ 
хрӯша ai бора: пасо, kal Tav- 
^ SA ee, 27 », 
rov та Oca ua avéOn. e£vmvos 
\ , p 
де yevopevos ó decpopvaAdé, kai 
э \ э £ ` А ^ 
{деи avepypevas Tas Ovpas THS 
dvAakis, oracapevos payatpav, 
и > ^ 
€4eAÀev éavrov avapeiv, vopi- 
3 у ` 
Gov екпефецуераи Tous дєошіооѕ. 
Z A ^ , 
: epeae де povn меу 0 
IlavAos A€yow, Myàtv mpacys 
ceavTQ како  Gmavres yap 
éopev evOade. |? Airjoag dé 
^ * , v 
фота єісєтудрсє, kal évrpojuos 
, и ^ 
yevomevos просєтєсє TH Паоло 
^ ^ NY 30 ` ` 
kai то Ltda: Kal Tpoayayov 
, х9 y 5 У F , 
avrovs ео, ёфт, Кори, Ti pe 
^ n ^ e \ 
det тоу tva. cwba; 3 Oi д6 
a , ISN PSS , 
citov, Пістєосоу emt Tov коріои 
`T ^ »1 < \ 0 , ^ 
соди X ротор, kal веб отп ov 
NT CS 7. 32 Pts ke ГА 
кой 0 oikos GOV. Kai cAaAq- 
cav a)TQ Tov Aoyov TOU коріоро, 





REVISED VERSION. 


suddenly there was a great 
earthquake, so that the foun- 
dations of the prison were 
shaken, and immediately all 
the doors were opened, and 
every one's ‘bands were loosed. 
And the keeper of the prison, 
awaking out of his sleep, and 
seeing the prison-doors opeu, 
drew his sword, and would 
have killed himself, supposing 
that the prisoners *had fled. 


But Paul cried with a loud 2 


voice, saying, ^Do yourself no 
harm: for we are all here. 


Then he called for ‘lights, and : 


sprung in, and came tremb- 
ling, and fell down before 
Paul and Silas, and brought 
them out, and said, Sirs, what 
must I do, in order to be isay- 
ed? And they said, Believe 
on the Lord Jesus Christ, and 
you shall be saved, and your 
family. And they spoke to 
him the word of the Lord, 











113 


bp 


7 


ro 
oo 


[57 
> 


30 


32 


knew his 


г Ka порто» ta deoua avetn. The opening of the doors 
is rather to be ascribed to the power which caused the earth- 
quake, than to the earthquake itself—Hackett. But the 
climax of the miracle is found in the last item, “the bands of 
every one (of every prisoner) were loosed.” Aven is first 
aor. act. of avant. 

5 Exmxepevyevae is here found in the perfect, because the 
act, though past, is connected with the present: “ supposing 
the prisoners to have fled,” or, to have escaped. 

^ Not a few, critics and others, have perplexed themselves 
no little, on the question,—How could Paul, in the darkness 
of the prison, have known the jailer's intention? Or, how, 
in such circumstances, could he exclaim, “we are all here?” 
Doddridge supposes that Paul might have heard him exclaim, 
and, benevolently intending to compose his mind, addressed 
him. То explain miracles is not the province or work of a 
translator or commentator; and to compare the conceptions 
of a person possessing a spiritual gift, with the conceptions 
of any one not possessing such a gift, is quite as unphilosophic, 
illogical, and unsafe. “Tum Paulus alta voce acclamavit ; 
Noli vim tibi inferre (E vocibus hominis Paulus hoc cogno- 
verat) omnes enim hie sumus." “Then Paul, with a loud 
voice, said to him, Do yourself no harm, for we are all 
here.” 





Paul, it is assumed, by most commentators, 
voice. So Kuincel remarks on this passage. But Morus, Ro- 
senmüllerus, Stolzius, and others thus explain it: What must 
be done by me that the gods may not punish me, because I 
have so harshly treated men so acceptable to them? Or, to 
use his own words: Quid faciendum ne dii me puniant, quia 
viros diis adeo gratos tam duriter tractavi? But Kuincel, and 
most of the more learned translators into the living tongues, 
thus render it: Quid mihi faciendum ut salutem. eternum 
consequor? Col. v. 31, What must be done by me: or, What 
shall I do, that I may obtain eternal safety? In practical 
response, we read, у. 33, хас =Валлио у avtos zat ої avtov 
martes лаоауоциа. This last word immediately is necessa- 
rily connected in the context with the words evregetical of it, 
ev exenn тр 609 tys vexros, the jailer washed the prisoners’ 
stripes; after which refreshment, he himself and all his house- 
hold were immersed in the same hour of the night. 

i Фота. The noun is plural; whether generic or specific, 
it should be represented in such a case as plural. 

j The Apostle understood him as inquiring, not for any 
temporal protection from the civil powers, but from the sins 
of his life. Тһе answer indicates a generous and ample salya- 
tion tendered equally to himself and family. The develop- 
ment of this answer we haye in the next verse. 


114 


ACTS OF THE APOSTLES. CHAP. 


XVI. 





KING JAMES’ VERSION. 


the word of the Lord, and to all 
that were in his house. 

33 And he took them the 
same hour of the night, and 
washed their stripes; and was 
baptized, he and all his, straight- 
way. 

34 And when he had brought 
them into his house, he set meat 
before them, and rejoiced, be- 
lieving in God with all his 
house. 

35 And when it was day, the 
magistrates sent the sergeants, 
saying, Let those men go. 

36 And the keeper of the 
prison told this saying to Paul, 
The magistrates have sent to let 
you go: now, therefore, depart, 
and go in peace. 

37 But Paul said unto them, 
They have beaten us openly un- 
condemned, being Romans, and 
have cast ws into prison; and 
now do they thrust us out privi- 
ly? nay, verily; but let them 
come themselves and fetch us 
out. 

35 And the sergeants told 
these words unto the magis- 
trates: and they feared when 





GREEK TEXT. 
^ ^ A > , > ^ 
каї mo то Ev TH оїкіа avTOD. 
33 N ` > CAS ben 
kat TapadaBev avrovs €v éketvr 
^ e ^ К M > ^ 
Tj ора THS vvKTOS €Aovaev ато 
p d ^ ^N > , > 
Tov TAnywv, Kat egamrioOn aù- 
` e ^ и 
Tos Kal oi ойто? партеб пара- 
^ \ 
хрђиа. 3 &vayeydv тє abrovs 
> ` 3 ^ А 
eis TOV oikov оттой, паревуке 
z A923 z 
rpameCav, kal пуа^Масато Tav- 
` ^ ^ 
ок? тєтістєокоў TH Oed. 
5 PT и 
3 ‘Ниерах è yevopévns 
` 
атеотаЛа» ol атратуой TOUS 
e ГА , > / 
paBdovxovs Aéyovres, AzroAv- 
by > if 
gov Tovs avOpwrovs ekelvous. 
26 \ e ГА 
8° Amiyyenre де ó деорофила& 
\ / ГА ` ^ 
TOUS Aoyovs TovTovs mpos TOV 
^ en » 7 e 
1То?Лор, “Ort dreoraàkaow oi 
2 
«о а > 3 we 
страттуої, iva amohvOnre: viv 
5 > / / , 
оди e€&edOovtes, TopeverOe ev 
> \ ^ zA 
@ртрт. “О è Паблоз ёфт 
M г > ^ Å; e ^ 
Tpos avrovs, Aetpavres nus òn- 
ГА 
podía, акатакрітооѕ, аудротооѕ 
“Р c и е у A » X 
œwpaiovs vmapxovras, ejQaAov 
> N S ^ и € ^ 
cis vAakv, kai voy AaOpa nas 
^ э ^ э ` 3 
exBadXrovow; ov yap: adda ed- 
/ ^ $o , 
Oovres avro. nuas єСауауєтосор. 
5 ` A 
38 ° Ayyyyerňav O€ rois атратт- 
n е е ^ M 34 
yots oi paBdovxo та руната 
^ ^ 3 z э ГА 
та0та` Kat €QofÜnsav akov- 





REVISED VERSION. 


and to all who were in his 
house. And he took them 
the same hour of the night, 
and washed their stripes, and 
was immediately immersed, 
he and all his family. And 
when he had «brought them 
into his house, he set food 
before them, and rejoiced, be- 
lieving in God with all his 
family. And 
day, the magistrates sent the 
officers, saying, Release those 


when 


men. And the "keeper of the : 


prison told Paul, The "magis- 
trates have sent to release 
you; now, therefore, depart, 
and go in peace. 
said to them, They chave 
beaten us openly uncondemn- 
ed, being Romanus, and have 
cast us into prison, and now do 
they cast us out privately? 
vay, indeed, but let them 
come themselves, and lead us 
out. 
these words to the magis- 
trates, and they feared when 


it. «was 3 


But Paul 37 


And the officers told 3 


e 
es 


24 


e 


e 
c 


o 
a 


o 





k Avayayov TE avtovs Ets TOV оихор ибтои, лаоғ®хе тоа- 
zekan, he brought them up into his house, spread his table, 
had a joyful feast with all his family (zavo), neriorsvzws 
TQ Өв, himself believing in God with his household. 
Hesychius et ex eo Phayorinus zrevo:xec (ita quoque scribi- 
tur) av» ойо tæ ow. This definition is sustained by Kuincel, 
in loco, note on vv. 33, 34, vol. 3, pp. 252, 253. 


1 Pagdouyor, lictores, who preceded the chief magistrates 
in their processions, clearing the way and securing to them 
the respect of the multitude. They also apprehended and 
punished criminals. Twenty-four attended a dictator, twelve 
preceded a consul, and six a master of the horse. 


^ Zeouogviat. In the Christian Scriptures this word 
occurs only in this chapter, vv. 23, 27, 36, translated, v. 23, 


the jailer, vv. 27 and 36, the keeper of the prison. 
» Sroutnyos, in the Christian Scriptures, is exclusively Luke’s 








word. It is found twice in his gospel, and eight times in his 
Acts. In the former it is translated captain, in the latter by 
both captain and magistrate; from this chapter to the end 
of the Acts it is represented by magistrate, com. ver. 
erly it is one who leads an army,” but in the course of time 
it was extended to the magistracy—pre@fectus, praior—pro- 
prie qui exercitum. ducat. Beza on Acts 16: 20. Grecis 
scriptoribus orp«tzyo: dicti sunt, que Rom: pretores. Beza, 
in loc. Syrus, Luke 22:4. Vertit principes exercitus tem- 
pli. Critica Sacra. 


ne Prop- 


° Aevourtes huas Öyuooig, azataxortovs, Aergas, first aor. 
part. act., verbi дғро, ercorio; whence excoriate, to flay, or 
lo wear off the skin. Such is, and such was, the current value 
of this word, being Romans, too! Every Roman citizen was 
free from stripes and every kind of torture, which was in- 
flicted upon slaves. Kuincel abounds with examples of this 
fact, vol. 3, p. 253, in loco. 


ACTS OF THE APOSTLES. CHAP. XVII. 





KING JAMES’ VERSION. 


they heard that they were Ro- 
mans. 

39 And they came and be- 
sought them, and brought them 
out, and desired them to depart 
out of the city. 

40 And they went out of the 
prison, and entered into the house 
of Lydia: and when they had 
seeu the brethren, they com- 
forted them, and departed. 


CHAP. XVII. 


Now when they had passed 
through Amphipolis, and Apol- 
lonia, they came to Thessaloniea, 
where was a synagogue of the 
Jews. 

2 And Paul, as his manner 
was, went in unto them, and 
three sabbath-days reasoned with 
them out of the scriptures, 

3 Opening and alleging, that 
Christ must needs have suffered, 
and risen again from the dead: 
and that this Jesus, whom I 
preach unto you, is Christ. 

4 And some of them believed, 
and cousorted with Paul and Si- 





GREEK TEXT. 


у ^ 
cavres ore Papaioi eiat, * kai 
3 , и \ 
€AÜovres птарєкаХєсау оттоо, 
х ›2 СА э и ^ 
кої e€ayayovres ур@тоу e£cAQetv 


s e£eAQüvreg дё 
єк Fs филакйс elajAQ0v els THY 


TNS T0Aeos. 


, , ГА 
Avdlav: kai iSovres Tovs адєА- 
` L4 x 
ovs, парекаЛесар avrovs, каї 


e&jAQov. 


CHAP. 


\ x 
AIOAEYXANTENX 0 rjv 
> 
`Арфитоль kat '"AmoAAovíav, 
Адо» eis OccaaAovíkgv, omov 
3 e N ^ > 
nv 1) guvaywyn тыр ’Lovdaiwv. 
5 ` ` ` › Y a , 
* ката 06 то ©0005 те llavAo 
» ^ ` > ^ ^ » 
eigrAÓe Tpos avrovs, kai єті 
5 , и > ^ 
саВВата трих биеЛеуето ато 
N ^ A z 
ато TQv ypapav, ? Ouwvotyev 
X у v ` = 
kal vapariÜéuevos, OTt тои X pi- 
cTOv еде пабе» каї avactnvat 
^ ej © , e 
єк VEkpÕV, Kal OTL OUTOS ETTV 0 
r N B ^ ^ ` 
Хрістоѕ ' [nooUs, ov €yo karay- 
» e ^ y , 3 > 
yéAAo tiv. * Kai rives e£ aù- 
TGv ÉmeigÜngav, kal mpogekAy- 


XVII. 





REVISED VERSION. 


they heard that they were 
Romans. And they came and 
»besought them, and led 
them out, and desired them to 
depart out of the city. And 
they went out of the prison, 
and entered into the house of 
Lydia, and when they had 
seen the brethren, they ex- 
horted them, and departed. 


CHAP. XVII. 


Now when «Paul and Silas 
had passed through Amphipo- 
lis and Apollonia, they came to 
Thessalonica, where there was 
the ‘synagogue of the Jews. 
And Paul, as his :custom 
was, went in to them, and 
three sabbaths reasoned with 
them "from the Scriptures, 
"opening them and setting 
forth that the Christ must 
suffer, and rise again from the 
dead; and that this Jesus, 
whom I announce to you, is 
the Christ. And some of them 
believed and vadhered to Paul 





P Tlagexuheaay «vtove, zat efayayovtes поте». 


Паоаха- 


115 


same chapter, у. 10 and 17, translate it, and omit it here! 


Jew, in its more than hundred occurrences in №. T., is repre- 
sented by beseech and entreat more frequently than by any 


other word. 


а Evanddov s тих Avdsay is put for sis tyv Avdscas oxov. 
The preposition zs, prefixed to the names of persons, indi- 
cales the place in which the person is, and that to such an 
extent that es tyv Додгар is placed for ess три Avdcas omor. 
Koenius Wesselingius ad Herod., p. 161. 
many books have, zgos ту» Avdcay, which reading is preferred 
by Bengelius, Griesbachius, and Matthzius, and argued at 
considerable length ; for no higher reason, as it seems to me, 
than a proof of scholarship: for there appears not the slight- 
est difference between them. 


For ee tyv Дидар, 


* For they, Paul and Silas is substituted by Wakefield, as a 
supplement, especially due at the beginning of a new chapter, 
or paragraph. 

= Т ovvaywyn. Definite, we presume there was but one 
synagogue in that district. With the exception of Hackett, it 
is generally a synagogue. But why, through this book, in all 
other cases, translate the article in our language, and in this 





'This appears rather more arbitrary than philological. 

Articulus emphasin habet et indicat Thessalonice tantum 
celebriorem synagogam fuisse, in reliquis Macedonie oppidis 
nonnisi proseuchas (v. ad 16, 13) at recte monuerunt. Grotius, 
Wetsteinius, Heumanus, Rosenmüllerus, Heinrichsius, Kuincel. 

t Ката де vo ғио®оѕ vo llavÀe conióc. Pauls custom 
was, first to visit the Jewish synagogues, before he preached 
the gospel to the Gentiles. 

u Not ex, but ало, from the Scriptures; not shewing, but 
propounding. 

Y Kavowor xar magateteuevos, In the judgment of 
sound critics, «vras must here be understood as representing 
yeapas. We have, in this assumption, the concurrence of 
Grotius, Priezeus, Elsnerus, Morus, Rosenmüllerus, and others 
of minor fame, cited by Kuincl, vol. 3. p. 258. Opening and 
setting forth, that the Messiah, or the Christ, must suffer. 

v Toocexknowdnoay те Под, they adhered—sectari ali- 
quem—or, to join ones’self to another. Philo, de Decal., p. 160, 
quoted by Kuincl. So Olshausen, Wahl, Robinson, Hackett, 
Sectatores Pauli et Silæ factæ sunt. IZgooxdngosod и, adhz- 
rere, adjungere se aliqui, to join ones'self to any one. 


116 


ACTS OF THE APOSTLES. 


CHAP. XVII. 





KING JAMES’ VERSION. 


las: and of the devout Greeks 
a great multitude, and of the 
chief women not a few. 

5 But the Jews which beliey- 
ed not, moved with envy, took 
unto them certain lewd fellows 
of the baser sort, and gathered 
a company, and set all the city 
on an uproar, and assaulted the 
house of Jason, and sought to 
bring them out to the people. 

6 And when they found them 
not, they drew Jason and cer- 
tain brethren unto the rulers of 
the city, crying, These that have 
turned the world upside down, 
are come hither also; 

7 Whom Jason hath receiv- 
ed: and these all do contrary to 
the decrees of Cesar, saying, that 
there is another king. one Jesus. 

8 And they troubled the peo- 
ple, and the rulers of the city, 
when they heard these things. 

9 And when they had taken 
security of Jason and of the 
other, they let them go. 

10 And the brethren immedi- 
ately sent away Paul and Silas 
by night unto Berea: who com- 





GREEK TEXT. 
4 ^ и ^ 
po0ncav rQ Пау каї тё Xi- 
^ , ‹ у 
Ла, тоу TE ceBouévov HAAnvoy 
поло пА7005, yvvatkGv T€ TOY 
и > 3 0k 5 z 
7porov ovk oAlyat. ° @уАюсар- 
\ e э ^ > ^ 
tes дє ot атє:добитєѕ ' Tovóatot, 
СА ^ 
kai TpocAaBopevor TOY &yopatcv 
A э/ ` 
Twas аудраѕ порох, каї охло- 
, , ` ГД 
zoujcavres, єдориВооу тли To- 
3 , ^ , ГА > ^ 
Aw: єтістартєѕ тє TH ока Ta- 
5 , ^ ^ 
coros, ЕСтоир QUTOUS ауауєїу 
, N ^ ` , ^ 
eis TOV Onpov: © uj eópovres 0 
` v x , 
avtovs, exupoy тор 'lacova Kai 
3 ^ NS A 
Tiwas adeAdbovs emt Tovs то- 
ГА ^ [:4 е ` 
Мтарҳаѕ, Bowvres, “Ore ot тти 
и. > Z: © 
OLKOULEVHY арастатосоутєѕ, OÜ- 
ГА ^ D 
тог kal evOade тареючь, | obs 
e Si > i? N © 
Uzo0€0ekrau. larov кої obrot 
у , ^ и 
TAVTES ATEVAVTL Tov боуратор 
4 ГА 
Kaioapos тпраттоосі, [jaciAéa 
и Lr. 5 > ^ 
Aéyovres érepov eivat, '"Iyoovv. 
TITO , M ^ d 
$ ’Итараёа» 0€ тоу OyAov koi 
` , , ^ 
TOUS поћтарҳаѕ akovovras тад- 
9 ` / Ne ` 
ra: " kal AaBovres то ikavov 
^ ^ ^ ^ 
тара TOU Lacovos каї TOv Aot- 
^ 2 и > и 10 e 
TOV, ATÉAVTAV QUTOUS. Oi 
\ y. ^ ^ ` 
де адеАфої evéws dia т vUKTOS 
ms ГА ^ 
ecémeu av тоу те ШабЛор koi 
N 2/ > / ei 
тои LiAay eig Веро oirwes 


REVISED VERSION. 


and Silas; and of the devout 
Greeks a great multitude, and 
of the principal women not a 
few. 

Dut the Jews who did not 
"believe, moved with envy, 
gathered some vile men of the 
street »idlers, and raised a mob, 
and set all the city in an up- 
roar, and assaulted the house 
of Jason, and sought to bring 
them out to the people; but 
not finding them, they dragged 
Jason and certain brethren *be- 
fore the «city rulers, exclaim- 
ing, These men, who have 
turned the world upside down, 
are come hither also; whom 
Jason has received; and all 
these act contrary to the ^de- 
crees of Cæsar, saying. That 
there is another king,—Je- 
sus. And they troubled the 
people, and the rulers of 
the city, when they heard 
these things. And having 
taken ‘security of Jason and 
the others, they dismissed 
them. And the brethren im- 
mediately sent away Paul and 
Silas %у night to Berea, who 





= AnevFovrres, omitted by Gb., Sch., Ln. It is nevertaeless 
implied, for certainly they were unbelieving Jews, if Jews at 
all. We should, indeed, rather regard it due to the nation of 
Jews, that ezeeP'ovrres should be a genuine reading, inasmuch 
as only a portion of that people acted in this affair, and to 
specify this class was due to the nation as a whole. 


Y Tov ayogarwv, “those street, or markel-house loungers, 
were wont to crowd about the city gates,” Hackett; “ dis- 
orderly rabble,” Wakef.; “mischievous men,” Penn; “a mob,” 
Murd., Thomp.; “multitude,” Boothr. 


= Ели, occasionally in the com. ver. of this book, is ren- 
dered before; and in cases of this sort, it is preferable to the 
com, yer. to. 

* Tavs лойтаокас, the prefects of the city, or civil magis- 
trates. “ Hovgor violently dragged Iason before the magis- 
trates,’ Thomp., Wak.; “the rulers of the city,” Boothr., 
Penn; “chiefs of the city,’ Murd. 





v Zoyuavor. Dogmata is a mere transference of this word, 
and indicates its true import, then and now, a settled opinion: 
but when uttered by civil or ecclesiastic lords, it becomes 
magisterial, authoritative. Hence, in y. 7, it becomes the de- 
cree of Cesar, that is, an opinion demanding acquiescence, un- 
der a penalty. Tence, v. 8, тада а», the statement alarmed 
them. Their character, interest, and honor were all imper- 
illed. Hence, у. 9. 2«govces vo ixavov, having taken security, 
or enough to satisfy, “that the peace should not be violated, 
and that the alledged authors of the disturbance should 
leave the city.” Neander. But some restrict the stipulation 
to the first point (Meyer); others to the last. Kuinel. Tov 
dower, the others who, with Jason, had been brought before 
the tribunal. See ү. 6. Hack. 

< Aafortes to нахо», we call “ bail,” or “security.” Тор 
Loic, “These others had been brought before the tribunal 
with Jason.” Hackett. 

Ч ia me тохто. This indicates, impending danger ap- 


ACTS OF THE APOSTLES. CHAP. 


XVII. 





KING JAMES’ VERSION. 


ing thither, went into the syna- 
gogue of the Jews. 

11 These were more noble 
than those in Thessalonica, in 
that they received the word 
with all readiness of mind, and 
searched the scriptures daily, 
whether those things were so. 

12 Therefore many of them 
believed; also of honourable wo- 
men which were Greeks, and of 
men not a few. 

13 But when the Jews of 
Thessalonica had knowledge that 
the word of God was preached 
of Paul at Berea, they came 
thither also, and stirred up the 
people. 

14 And then immediately the 
brethren sent away Paul, to go 
as it were to the sea: but Silas 
and Timotheus abode there still. 











GREEK TEXT. 
, > ` 
Tapayevomevol, eig THY вора 
^ ^ n > ГА 
yoynv tov ’Тоибиши аттєсар. 
= ^ 5 , 

П oror 02 дса» evyevéorepoi 

~ 3 , a 
тди ви Oecoadovikyn, oiTwes 
3 ГА * , ^ A 
Ебебауто Tov Aoyov PETA паст 

^ € , 
TpoÜvuías, то каб’ vjuépav ava- 

, ` ^ v 
kpívovres таз урафаѕ, ei eyot 

^ v 13 ` ` 5 
TAUTA OUTWS. moAXol pev оду 
3 ^ A 
e€ avrQv ériotTevoav, kal TOV 


‘“EXdAnvid@y уимикфу Tay eù- 


, ^ 5 ^ » > , 
cyuuovov kai &vÓpQv ovk oAt- 
^ ^ 
yo. Mas де éyvocav oi ато 
^ ^ е 
tis OcaaaAovíkgs ' Гоудоїог, оти 
^N 3 A B , IN е \ 
каї ev Tjj Веро xarnyyedn ото 
^ e ^ ^ 
тод lÍavAov 0 Aoyos Tov Өєо?, 
5 NUM ; ее, 
7Афох kaket саћєуоутєѕ TOUS ox- 
, ` , ` 
Aovs. !* evOéws 02 тотє тор 
Пабло» ёЁатєстє:Лау oi адєА- 
` / e SN. ` и 
dol торєџєс дог ws emi Tyv Oa- 
e и \ ои 
Aaccav: vmépnevov дє 6 тє Лаз 
A 3 ^ 5 [4 \ 
кой 6 Туодєоѕ éke. D? Oi де 





times. 


REVISED VERSION. 


coming thither went into the 


synagogue of the Jews. Now 
these were *more noble-mind- 
ed than those of Thessaloni- 
ca, in that they received the 
word with all ‘readiness of 
mind, ‘searching the Scrip- 
tures daily to see if these things 
were so. Therefore many of 
them believed; also of honora- 
ble women, who were Greeks, 
and men, not a few. But 
when the Jews of Thessaloni- 
ca knew that the word of 
God was preached by Paul 
in Berea, they came thither 
also, and "stirred up the rabble. 


And then the brethren, imme- 
diately sent away Paul ‘even 


to the sea. But Silas and 





Timothy abode there still. 


117 


“ They shook the people" is quite as apposite as, 


prehended. Es Begorav, Вегова, now known as Verria, a 
day's journey south-west of Thessalonica. 


e Euyeveotegot, “more noble,” Boothr., Dodd.; “more gen- 


erous,” Thomp.; “more liberal,” Murd.; “more ingenuous ;” | 


Penn, Wes. More noble minded, not in the factitious nobility 
of earth, but in the generous sympathies of piety and humanity 
with the Divine will. 


f TlooPuucas, readiness of mind. Readiness to will, 2 Cor. 
8:11; a willing mind, 8:12; ready mind, 8:19; forward- 
ness of mind, 9:2. Such is the М. T. currency. Alacrity, 
promptness of mind. Critica Sacra, “voluntarily ;” Vulgate, 
“ex toto corde.” “From the whole heart,” Luther. 

5 Avaxowortes. Avazoww is found five times in this book, 
represented by examine and search, once in Luke’s gospel. 
In Paul’s epistles it is used ten times, and is represented by 
discern, examine, asking a question, and judge six times. It 
indicates in its composition strict discriminating inquiry, exa- 
mination. 
family, and crime too, which it alone decides, is by affinity 
amongst its legalized descendants, because by it detected and 
exposed. 


Kowo, #01045, HOLTHOLOV, ZOLTNS, ZOLTLZOS are its 


в Xalevovres, to which is added by Ln., хог tagacgortes. 
With two exceptions, gaæłevæ is represented by shake, com. 
The exceptions are move, and stir. It is a favorite with 

Of its fifteen occurrences in N. Test. he uses it eight 


ver. 
Luke. 





“they stirred up the people,” their minds of course. But that 


| excitement was their object, and excitement against Paul, its 


specific object, is not unlikely, nay, indeed, most probable; it 
is thought expedient to express that conception of the move- 
ment. Still if it were so, to decide the matter by a special 
translation is of doubtful propriety. While a license in this 
case may be allowed, there are not a few cases in which it 
would be intolerable. 

i Qs exe tyv Falassav. Not a few interpreters—such as 
Beza, Grotius, Erasmus, Schmidius, Hezellius, Eckermanus, 
and others—think that Paul was carried to the sea-coast, as 
if from that region, on board of ship, he would sail to Athens ; 
while, in fact, by a journey on foot, he would hasten on 
through Macedonia and Thessaly to Athens. We quote from 
Kuincel the following exposition of it, “Alii putant, Paulum 
deductum esse ad oram maris, ut illum Jud@i persequi desi- 
nerent, quasi navi conscensa ex illo regione enavigassel, тот 
autem cum reipsa, terrestri itinere, per Macedoniam et Thes- 
saliam Athenas contendisse. Itaque ws ғли tyv Эайаодат 
vertunt: quasi, velut ad mare.” Vol. 3, p. 261. Acts 17: 14. 

2: exc, in this place, denotes usque ad mare, even to the 
sea. The Syriac, Arabie, and ZEthiopic interpreters so under- 
stand this word. The particle oc, when accompanied by the 
preposition ez, is equal to éws, equivalent to the Roman us- 


que ad, vel recte ad.  Kuincel, in loco. 


118 


ACTS OF THE APOSTLES. 


CHAP. 


XVII. 





KING JAMES’ VERSION. 


15 And they that conducted 
Paul brought him unto Athens: 
and receiving a commandment 
unto Silas and Timotheus for to 
come to him with all speed, they 
departed. 

16 Now while Paul waited 
for them at Athens, his spirit 


was stirred in him, when he | 


saw the city wholly given to 
idolatry. 

17 Therefore disputed he in 
the synagogue with the Jews, 
and with the devout persons, 
and in the market daily with 
"them that met with him. 

18 Then certain philosophers 
of the Epieureans, and of the 
Stoies, encountered him. And 
some said, What will this bab- 
bler say ? other some, He seem- 
eth to be a setter forth of strange 
gods: because he preached unto 
them Jesus, and the resurrec- 
tion. . 

19 And they took him, and 
brought him unto Areopagus, 


GREEK TEXT. 


^ ^ ^ 
кабістортєѕ тор Пабло», туа- 
> Xv © > ^ ` 
yov avrov ews AOnvav: каї àa- 
y > ^ x ^ и 
Bovres evroAnv mpos rov Lidav 
АРУ , e e z 
кой Tipodeov, wa os таҳіста 
3- N SSA 5 , 
cAQoct pos avràv, é£yecav. 
Br. 9 ` ^ > , з 
16 ° Ey. òè rais `Абуролѕ ек- 
и , ^ ^ , 
Oexouévov avrovs ToU llavXov, 
| , S ^A ^ 
тароёиуето TO Tvea avroð ёр 
> ^ ^ > 
avro Üecopobvri KateidwAov oÑ- 
` , и 
cav тр поћи. ÓLeAéyero 
M 5 э 2 ^ ^ 
pev оди ev T] ovvayoy Tots 
dy , a ^ 4 ГА 
Гоодоїіоиѕ kei rois oePopevots, 
3 ^ 3 ^ ` ^ 
Kal êv TH &yopü ката падаю 
е / N ` v 
мера» проб TOUS паратоуҳо- 
18 ` ` a 3T 
vovTas. tives дє Tov Er- 
_Koupeiav Kat Tay Xreikov ф:Хо- 
ГА , ^ 
софоу cvvégaAAov aùr: kal 
» tox 2 e 
tives eAeyov, Ti av дєЛог 0 отєр- 
/ © ye X 
podoyos obros Aéyew; Oi de, 
p 7 Й AS 
Zévov Oapoviov доке катауує 
^ 5 er ^ ^ ` 
Лео civar ore tov Inooûv кой 
` > , ^ 
THY &v&gTAOQV avros evnyyeXt- 
3 / , ЕЈ ^ 
(ето. 1 ёліХаВорєро! re aro, 
3 8 ` у z » 
émi tov `Арєоу пауор yayov 











REVISED VERSION. 


| And they who conducted 15 


Paul, brought him to Athens; 
and having received a com- 
mandment to Silas and Timo- 
thy to come to him, as soon 
as possible, they departed. 
Now while Paul was wait- 
ing for them at Athens, his 
spirit was "roused in him, 
when he saw the city «wholly 
devoted to idols. Therefore 
he disputed in the !synagogue, 
with the Jews, and with the 
devout persons, and in the 
market, daily, with those who 
met with him. Then 
certain philosophers of the 
„Е picureans and of the Stoics 
encountered him; and some 
said, what would this »chat- 
terer say; and others, he 
seems to be a publisher of 
"foreign gods, because he an- 
nounced to them Jesus and 
the Resurrection. Now they 
took him and brought him to 
the »Areopagus, saying, Can 


18 





) ЈТоооёриғто vo stvevuc. — Ilagotvrouat, found here and 
once 1 Cor. 13: 5, his spirit was provoked (as the word is ren- 
dered com. ver., 1 Cor. 13 : 5), excited, stirred up, ev avro, 
in him. It was, however, suppressed. Не addressed them 
very courteously. 

к Катедодоу. One of the many árat Žeyoueva of this book 
of Acts. “ Wholly addicted,” or “wholly given,” is pleonastic, 
but no more than called for. Petronius, a contemporary of 
Paul, in his 17th Satire, makes Quartilla say of Athens, * You 
can more easily find a god than a man in Athens.” 

1 Paul found a synagogue in Athens, and a way into the 
Agora, or Forum. There was no called auditory. He spoke 
moos TOVUS Tagartuyyavovtas, to those who happened to be 
Cicero, de oratore, 1: 4, calls the Athenians the in- 
venters of all learning. His words are, “Athene omnium 
doctrinarum. inventrices.” And in his oration for Flaccus, 
c. 90, he says: “humanity, religion, learning, institutions and 
laws, whose monuments are known and diffused throughout 
the world, all originated in Athens.” 

There were many Forums in Athens. Of these two were 
most celebrated, called Vetus et Novum, the отр and the new. 


there 








Balov avro, certain ones, or, some of the Epicurean and Stoic 
philosophers encountered Paul. 

Like the Jewish Sadducees, these Epicureans were very great 
triflers, or frivolous persons. * Dum vivimus, vivamus," was 
their oracle. 


» A babbler, one uttering scraps on any subject. So they 
understood his quotations from the Jewish Scriptures. 

O omeguohoyos, garrulus. “Non ало tov ozegen tovs 
Joyous, but rather maga то deyew omeguara, quasi semini- 
legas dicas, quod sata in agris depascantur; metaphora a 
passerculis, aliisque aviculis sumpta, que neque magnopere 
sunt esul, neque cantu delectant, sed garritu perpetuo sunt 
molestie.’ Beza. “Demosthenes addressed ZEschines by the 
same name, three hundred years before Paul was there.” 
Broughton on the Revelation, quoted in Critica Sacra. 


о Foreign gods, and new gods, unknown before, are suppos- 
ed by them to have been indicated by vov Zroovr xai tyw ava- 
отаси. These words, in their polytheistic ears, sounded as 
though a male and female Divinity were intended. 


P Доғіо» лиуот, a rocky eminence, west of the Acropolis. 


m Ties Se Eztizovosov. zar tov Srotzwv pilooopov avyt- | Exe is often represented by to and upon. They placed him 


ACTS OF THE APOSTLES. CHAP. XVII. 


119 





KING JAMES’ VERSION. 


saying, May we know what 
this new doctrine, whereof thou 
speakest, 25? 

20 For thou bringest certain 
strange things to our ears; we 
would know therefore what these 
things mean. 

21 (For all the Athenians 
and strangers which were there, 
spent their time in nothing else, 
but either to tell, or to hear 
some new thing. 

22 Then Paul stood in the 
midst of Mars-hill, and said, Ye 
men of Athens, I perceive that 
in all things ye are too super- 
stitious. 

23 For as I passed by, and 
beheld your devotions, I found 
an altar with this inscription, 
TO THE UNKNOWN GOD. 
Whom therefore ye ignorantly 
worship, him deelare I unto you. 

94 God that made the world, 
and all things therein, seeing 
that he is Lord of heaven and 
earth, dwelleth not in temples 
made with hands; 

25 Neither is worshipped with 
men's hands, as though he need- 








GREEK TEXT. 


Aéyovres, Zluv&ueÜa yvava, tis 
» kawy avr: 1) 9то сод AaAov- 
шат didaxn; 7° £evitovra. yap 
Twa ela épeis eis Tas aKoas 
nav: Воолоцєда оду yvóvat, 
ri av Өг табта eivai. 2 ’Абу- 
valot O€ &vres Kal oi епиду- 
pobvtes E€var ele ovdev Érepov 
evkaipouv, 1) Ayew TL Kal &kov- 
ew KatvóTepov. 

2 Srabeis д6 0 Па?Лоѕ ev 
peop ToU 'Ape(ov máyov, “фт, 
"Avópes '"AOgvaiot, ката парта 
as дєгодоциоруєстёрооѕ Dus bew- 
po. ? dtepxopevos yap kal ava- 
copa та cepi para бибу, 
cbpov кой Вороу ev o emeye- 
уратто, Ayvoor@ cg. ov оду 
ayvoobvres coa e eire, TOUTOV eyo 

4 с `A € 
Karayyerre Di. 0 Ocos 0 
Toras TOV KOT [LOY каї тарта 
TA ё AUTO, OUTOS OUpavod kal 
yüs KUpLos UTapYaV, ойк év yet- 
porromrots vaois karoke, °° ovde 
ото xev аубротоу Üepareve- 





upon, or brought him to, the Areiopagus, or Mars Hill, not to 


the court so called. 


Coneurriug in opinion with Doddridge, Calvin, Neander, 





REVISED VERSION. 


we know what this new doc- 
trine is, of which you speak? 
For you bring some strange 
things to our ears. We wish, 
therefore, to know what these 
things mean. 

For all Athenians and stran- 
gers who were there, spent 
their time in nothing else, but 
either in telling or hearing 
some new thing. Then Paul 
stood up in sthe midst of the 
Areopagus, and said; Atheni- 
ans! I perceive that, rin every 
respect, you are *exceeding- 
ly devotional. 
passed along and observed 
‘tthe objects of your worship, 
I found an altar with this in- 
scription, To an Unknown 
Gop: him, therefore, whom 
you, not knowing, worship, I 
declare to you. 

God who "made the world 
and all things in it, seeing 
that he is Lord of heaven and 
of earth, dwells not in temples 
made with hands; neither is 
ministered to by men’s hands, 


For as I: 


20 


nw 


1 


N 
153 





—a worshiper of demon gods. 
Timor Dei inanis, Cicero. 
Superstitiosior, Vulgate. 


Aero auovic, superstition. 
This word is found Acts 25 : 19. 
Per trope, dévotieur, French yulgate. 


De Wette, Kuincel, Winer, Hackett, and sundry other scholars 
and critics, that Paul is not standing on trial before the Areio- 
pagus, or supreme court of Athens, but standing in sight of 
its temple of justice, we regard his discourse as a popular ad- 
dress, and not as a defense before a civil or judicial tribunal. 

3 Ey иво tov Agevov zt«yov, the highest court of justice 
in Athens, which had specially the cognizance of whatever re- 
spected religion. But in the judgment of our most sober 
critics, it remains uncertain whether 4oezzov z«yov here re- 
presents a place, or an assembly, the hill, or the court as- 
sembled on it. 

г Ката латта is well rendered, “in every respect”, by 
Hackett. “From every thing I see,” Thomp.; “in all things,” 
Murd.; “altogether,” Wakef.; “by all things,” Penn; “ 
all places,’ Boothr. 


in 


* We quote the following judicious exposition of this word 
from Leigh’s Crit. Sacra. “ Тоо full of 
demons already, I shall not need to bring any more among you 


AevoWatmoveoteoos, 





In the margin, “ Le mot signifie, qui est exposé envers, afin 
qu'on y rende quelque service de religion.” See Critica Sacra. 
More religious than others. * He (Paul) announced himself 
as one that would guide their decowdaeuorea, not rightly con- 
scious of its object and aim, by a revelation of the object to 
which it thus ignorantly tended.” Neander. 


t Avadewour та огВаоиате tury, they had gone beyond 
their contemporaries in erecting an altar to “the unknown 
God.” This justified the ingratiatory manner in which Paul 
addressed them. No other city, or people, had thus confessed 
their ignorance and their devotion. It was a grand concep- 
tion, to erect an altar to the Great UNKNOWN in the centre 
of Grecian civilization ! 
in Acts 
7 : 48, uses the same phrase which Paul here uses, having for 


“ Ovx EP getgoztouytOts 24045 хатоги. Stephen, 
Luke 
is, doubtless, the author, as well as the reporter of these 
words. 


its subject, 0 óyuaros—er yecgomomtots 24045 «avouer. 


1 


ACTS OF THE APOSTLES. CHAP. XVII. 





KING JAMES’ VERSION. 


ed any thing, seeing he giveth 


to all life, and breath, and а, 


things ; 

26 And hath made of one 
blood all nations of men for to 
dwell on all the face of the 
earth, and hath determined the 
times before appointed, and the 
bounds of their habitation; 

27 That they should seek the 
Lord, if haply they might feel 
after him, and find him, though 
he be not far from every one 
of us: 

28 For in him we live, and 
move, and have our being; as 
certain also of your own poets 
have said, For we are also his 
offspring. 

29 Forasmuch then as we are 
the offspring of God, we ought 
not to think that the Godhead 
is like unto gold, or silver, or 
stone, graven by art and man’s 
device. 

30 And the times of this igno- 
rance God winked at; but now 
commandeth all men every where 
to repent: 





GREEK TEXT. 


тои просдєорєудѕ Twos, avrOs 
0:000 TATL Cony kai zrvorjv катӣ 
парта” 7 émoígaé тє ЕЁ 6р0 
aiuaros пау eÜvos avOporwr, 
KATOLKELY ÈT TAV TO простои 
TNS 775, opioas mporeraypevous 
Karpovs кой Tas Ооробєсіоѕ ThS 
катогкіаѕ avrav: " Gyrew тор 
курот, ei бра ye Jadrae 
avrov kal poter, каітогує ov 
pakpav ато évos EKATTOU ивр 
vmapxovra. “8 ev avr@ Yap Co- 
pev кой kwovpeĝa Kal spev: 
es Kal Tus TÓV каб Ups Tou- 
TOV «рукат, Тор yop кой yévos 
comer. 2 Tévos оду Umapxovtes 
roù Oo), ovk ode(Aouev vopi- 
Cav ,Xpva 7 арор 7 Ado, 
Xapay ware теит каї види 
ges avOparov, то Oetov civar 
биооу. *” Tous prey оду Хро- 
vous THs ayvotas UmepiÓov 0 
Өєоғ, ravüv параууеЛАе Tois 
ауӨр@тогѕ пасі TAVTAXOU ETA- 





REVISED VERSION. 


as though he needed anything, 
seeing he gives to all, life and 
breath, and all things; and 
has made of one blood every 
nation of men, to dwell on all 
the face of the earth, "having 
determined the appointed sea- 
sons and limits of their abode; 
that they should seek the 27 
Lord, if, perhaps, they might 
feel after him and find him; 
although, indeed, he is not 
far from any one of us; for by 
him we live, and move, and 
have our being; as even some 
of your own poets have said; 
For we, indeed, his offspring 
are. 

Since, then, *we are the off- 2 
spring of God, we ought not 
to think that the Godhead is 
like to gold or silver, graved 
by art or man’s device. And 
the times of this ignorance 
God soverlooked, but now com- 
mands all men every where, 


w 


> 
> 


30 





* Oovoas ztgorerayuevovs—or, ztgoarerayusvovs, Gb., Sch., 
Ln. Tf; а more approved reading, xaegovs, etc. “Having 
determined the appointed times, RES the boundaries of their 
habitations,’ Penn. “Having fixed from the first the ap- 
pointed times and boundaries of their habitations,’ Wakef. 
“And he hath separated the seasons by his ordinance: and 
hath set bounds to the residence of men,” Murd. * Having 
marked out times previously arranged in order, and the bound- 
aries of their habitations for them to seek the Lord," Thomp. 
* And hath determined their appointed times, and the bounds 
of their habitations, that they might seek God," Boothr. 
* Having marked out the times fore-allotted, and boundaries 
of their habitations," Dodd. We see nothing gained or lost 
to rival theorists in their controversies on these words. Ас- 
cording to Adam Clark, instead of zgorerayuevovs xargovs, 
the times before appointed, ABDE and more than forty other 
MSS. with the Syriac, all the Arabic, the Coptic, Aethiopic, 
Slavonian, Vulgate, and Itala, read TMQOOTETHYMEVOVS xatgovs, 
the appointed times. The difference is, is to 
“place before others," but лооотаооғ is to “ command, de- 
cree, or appoint.” 

Пооотетауиерог холоо‘ are constituted, or “ 


TEOTAHODEW 


K 


decreed times,” 





and “the bounds of their habitation.” Dr. Clark adds, 
* Eyery nation had its lot thus appointed of God, as truly as 
Israel had its land. But the removal of the Jews by the 
Saracens, the Saracens by the Turks, the Greeks by the 
Romans, the Romans by the Goths and Vandals, and so of 
others, show, that a people may forfeit their original in- 
heritance.” This, we presume, is a conceded point. Тһе 
approved reading, I concur with Dr. Hackett, is, лооотЕтауие- 
vous, rather than zrgorerayutrove, common Text. 

Y Tov yag хаг угроз eauev, For we, indeed, his offspring 
are. These words are the first half of a hexameter found in 
Aratus, & Cicilian poet, whose poem antedates Christ some 
270 years. 

* Paul concedes its truth. "The same idea is also found in 
other Greek writers. Prof. Hackett quotes from the hymn 
of Cleanthus, addressed to Jupiter Tonans, almost the same 
words, “ex gov усо yevos cower.” Paul, in his manner of 
quotation, generalizes the idea, using the words, tives eron- 
хаог, certain Greeks have said, ete. 

у "(Ymegiüe». In the Septuagint its most common import 
is, “contemn, permitted, suffered,” Kuin. “ Overlooked,” 
Boothr. ; “condemning,” Wakef. 


ACTS OF THE APOSTLES. CHAP. XVIII. 





KING JAMES’ VERSION. 


31 Because he hath appoint- 
ed a day, in the which he will 
judge the world in righteous- 
ness, by that man whom he hath 
ordained: whereof he hath given 
assurance unto all men, in that 
he hath raised him from the 
dead. 

32 And when they heard of 
the resurrection of the dead, 
some mocked: and others said, 
We will hear thee again of this 
matter. 

33 So Paul departed from 
among them. 

34 Howbeit, certain men clave 
unto him, and believed: among 
the which was Dionysius the 
Areopagite, aud a woman named 
Damaris, and others with them. 


CHAP. XVIII. 


AFTER these things, Paul de- 
parted from Athens, and came 
to Corinth ; 

2 And found a certain Jew 
named Aquila, born in Pontus, 
lately come from Italy, with his 
wife Priscilla, (because that Clau- 
dius had commanded all Jews to 
depart from Rome) and came 
unto them. 

3 And because he was of the 





GREEK TEXT. 


CUI, 
ера, 
E] © / / \ > / 
єр 7) peAAet KPLVELV ти OLKOUJLE- 


^ / 24 
voetv: 3! Swore ёсттсєу 
> ГА з D S 
vyv év дікалосоур.  €v avdpi o 
с? v ^ 
cpice, тісті 7Tr&pao xov TAG, 
z ` 3 ^ 
avacTnoas GUTOV єк vekpQv. 
> v \ , 
Akovgavres дє avactacw 
^ e ` , , е \ 
VEKPOV, oi мер éxAevaQov: oi дє 
5 $ j у , 
єітоу, `Акоосторєба соо mad 
> < e 
33 Kai otras 6 


, 
пер: TOVTOV. 


Hatos é£5A0ev ёк pécov aù- 


31 тирес 02 ğvôpes KOAAN- 


TOV. 
r Fe a7] э Ф 

Gevres ауто, ÉmioTevoav: ёр ois 
EN ГА <. 79 ГА 

kat Д:ор0стоѕ 0 'Apeomay(rys, 

` 2 / ^ 

Kat уои) ovoparı Дашорі Kal 

с? ^N > ^ 

ETEPOL соу avrots. 


CHAP. XVIII. 

МЕТА де тадта xopwcis 

0 По?Лоѕ єк тфь ’ A0nvóv 1)A0cv 
cis Kópiw0ov: ? кої ebpov Tiwa 
' [ovóatov ovopare ` AkvAav, IHov- 
тікоу TQ yevet, rpoa ros eàn- 
AvÜora «mo THs `Ітаћіаѕ, Kat 
Про-кЛАЛа» yvvaîka adbtod, дій 
то dvareraxevar KAavd.ov yopi- 
Seoba тарта Tous Tovõaiovs ёк 
THS „Реут, тростћбеу ауто" 
? кай діа то óporeyvov eivat, 





2 Ev олдог à eue, by the man whom he has appointed. 
Because a definite clause follows ордог, he omits the article. 
Ф stands by attraction for the accu- 


Stuart’s Gram., $ 88, 3. 
sative. 
Kowew my omovusvny. 


“Judge all the earth,” Murd.; 
Penn, Boothr., cum multis aliis. 


Roe, appointed, or decreed ; define is its most exact re- 


* definio, Heb. 4: 7, item 


presentative. So decides Crit. Sacra, 
definire certo scopo destinare.” 


а Терес de avdges хойд ерте, aliquot autem viri se ci 


adjunxerunt. 


Койдо, in its ten occurrences, М. Test., is six times re- 
presented by join, three times by cleave, and once, to “keep 
These are all, more or less, antiquated, for which 


company.” 


Owovgerny occurs eighteen times 
in N. T., represented by world fourteen times, and earth once. 
“The world," Thomp., Wes., 








REVISED VERSION. 


to reform. Because he has 
*appointed а day, in which he 
will judge the world in righte- 
ousness, by that man whom 
he has appointed, giving assu- 
rance to all, having raised him 
from the dead. And when 
they heard of a resurrection 
of the dead, some mocked; 
and others said, we will hear 
you again concerning this mat- 
ter. So Paul departed from 
among them. But ‘certain 
persons adhered to him and 
believed : among whom, was 
Dionysius the *Areopagite, 
and a woman named Damaris, 
and others with them. 


CHAP. XVIII. 

AFTER these things ‘Paul 
left Athens, and went to Co- 
rinth. And having found a 
certain Jew named ‘Aquila, 
born in Pontus, lately come 
from Italy, with his wife Pris- 
cilla, (because Claudius had 
commandedall the Jews to de- 
part from Rome), he came to 


them. And because he was 





Corinth. 





subject of the narrative. 


Ч Орошате Ахд ер. 
Jew, а охпрологоз, а tent-maker; tua Iovdacov, a Jew by 
birth, now a Christian; exiled, indeed, as a Jew, not as a 
Christian, as reads the decree of Claudius. 


Murd., Boothr. 


AxvAas is a Latin name. 


121 


31 


32 


33 
34 


© 


we now substitute the word associate, in all cases of com- 
panionship ; “associated with him” is only tolerable, and does 
not quite express the full sense. 


e Areopagite, one of the judges of the court at the Areopagus. 
Tradition says, by Eusebius, that he was afterwards bishop of 
the church in Athens, and died as a martyr. 

< O Iavios is rejected by Ln., Tf. Paul is, however, the 
His name is, therefore, found in 
almost all the versions, Wiclif, Tynd., Cran., Geneva, Dodd., 
Thomp., Wakef, Wes., 
——00109ғ15, having left, or removed from, Athens, came to 


Hider es Косово» 


He was a 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


same craft, he abode with them, 
and wrought, (for by their occu- 
pation they were tent-makers.) 

4 And he reasoned in the syn- 
agogue every sabbath, and per- 
suaded the Jews and the Greeks. 

5 And when Silas and Timo- 
theus were come from Macedo- 
nia, Paul was pressed in the 
spirit, and testified to the Jews, 
that Jesus was Christ. 

6 And when they opposed 
themselves, and blasphemed, he 
shook Ais raiment, and said unto 
them, Your blood be upon your 
own heads: I am clean: from 
henceforth I will go unto the 
Gentiles. 

7 And he departed thence, 
and entered inte a certain man’s 
house, named Justus, one that 
worshipped God, whose house 
joined hard to the synagogue. 

8 And Crispus, the chief ruler 
of the synagogue, believed on 
the Lord with all his house: and 
many of the Corinthians hearing, 
believed, and were baptized. 

9 Then spake the Lord to 
Paul in the night by a vision, 


© Риоуабето, worked for his subsistence. 


tised the same art or trade. 
tive like тоу—тоолор, in Jude, v. 7. 





Tyv teyvyv, a limiting accusa- 
Hackett. 


GREEK TEXT. 


» , > ^ ^ > , 
бере Tap avrois kal cipyá tero 
jov yap сктрото:ої. ти тет». 
$ Steheyero де év TH ovvayoyy 
ката та» oaßpßarov, éme«0é те 
e Бе 
*Tovdaiovs kai EAAgvas. ° “Qs 
` ^ ` ^ 
де karijAOov ато ths Макєдо- 
© ` e p 
vias 0 re XiAas kai о Tipobeos, 
^ ГА ^ 
cvve(yero TH Tvevpate 0 Tab- 
/ ^ 
Лоб, Ó«paprvpojevos Tots 'Tov- 
` ^ > ^ 
datos тор .Xpwrov ’Глообь. 
, \ ^ 
6 ávrvraccojévov S€ avrOv koi 
^ 
ВЛаофтровьте», _erivacapevos 
та грата, ЕЙТЕ роз avrovs, To 
aipa диву emt THY kepaàny Dav: 
IN ` < ^ ^ , ` 
kaÜapos €yao, ато ToU vUr eis та 
z, ГА TÉ ` 
€Üvy порєосораи. Kai pera- 
eU CES 3 > Sma? ` 
Ваз ekeiÜev ЛЕ Eis oiktav Twos 
ovomore ` oaov, c'eBojévov Tov 
Ocov, 00 7) oikia (la cvvopopobaa 
т) соауоүп. * pianos д 0 
ápxiovváywyos · єтістєосє TO KU- 
pie а?у ОЛ TQ оїкф арто?" Kal 
EY ^ / > ГА 
поЛЛої Tov Кордо» akovor- 
Tes ётістєооу kai éflamriGovro. 
9 5; Nc 4 3 Te 7 
Eime дє o kúpios дг opaparos 
3 ^ ^ / ` ^ 
ev vukri TQ IlavÀo, Mn фоВоб, 








XVIII. 


REVISED VERSION. 


of the same trade, he abode 
with them, and eworked: for 
by occupation they were tent- 
makers. And he reasoned in 
the synagogue every sabbath, 
and endeavored to 'persuade 
both Jews and Greeks. But 
when Silas and Timothy were 
come from Macedonia, Paul 
was constrained in spirit, 
earnestly testifying to the 
Jews, that Jesus was the 
Christ. 

And when they resisted and 
reviled, he shook his raiment, 
and said to them, Your blood 
be on your own heads. Iam 
clean. Henceforth I will 
go to the Gentiles. And he 
departed thence, and enter- 
ed into the house of a cer- 
tain man named Justus, who 
worshiped God, whose house 
was adjacent to the syna- 
gogue. Dut Crispus, the chief 
ruler of the synagogue, be- 
lieved on the Lord with all 
his ^family: and many of the 


Corinthians, hearing, believed, 


and were immersed. Then 
the Lord said to Paul in a 
vision by night, De not afraid, 





'Ouovsyros, prac- 
binson, prefer, 
The Jewish 


ex 


= 


= 


oc 


<> 


Hackett, the Vulgate, Kuincel, Olshausen, De Wette, and Во- 
“the word,” and so do we. 
copy, in this case, however, doubtfully. 


But we follow 
Paul was, no doubt, 


law, after their exile, held that a father who taught not his 
son a trade, taught him to be a thief. So the latter Rabbis 
taught. 


г Elinvas, Greek proselytes; emente, persuaded, or was 
persuading, tried to persuade the Jews. “ Persuaded the 
Jews and Gentiles Murd.; “conciliated the affections,” 
Thomp. ; “ striving to persuade," Penn; “ endeavored to per- 
suade,” Boothr. 


E Кат до», came down (Silas and Timothy). 
avevuarce ó Havhos, Paul was pressed in spirit. For лугоиате 
Gb., Sch., Ln., Tf. prefer Joym. “The evidence decides for 
tæ doy as the original word, Griesbach, Mey., Tf.” Hack. 
Our text prefers, zv avevuare. Should we prefer Gb., Sch., 
Ln. and Tischendorf's selected readings, we should read it, 
* Paul was engrossed with the word.” With our text, we 
render it, “was impelled by the Spirit,” or, his own spirit. 


Lvvetyeto TH 





much stirred up by the presence of Silas and Timothy, and 
became more fervent in spirit. 

Xwwvtgo occurs twelve times in N. T. Innineof these it is 
used by Luke, translated, com. ver., by taken with, thronged, 
strailened, kept in, held, stopped their ears, that is, * held them.” 
“Lay sick of a fever," or, seized by a fever. Elsewhere by 
straiten, constrain, taken with, or seized. Murdock’s version 
of the Syriac renders this passage, “ Paul was impeded in dis- 
course, because the Jews stood up against him and reviled, 
as he testified to them that Jesus is the Messiah." This 
indicates that it was word, and not spirit, in his understand- 
ing of the Peshito Syriac version, the oldest known. 


В Suv бд TQ ome avtov, with all his family. Such is the 
frequent acceptation of o:xos in the Christian Scriptures, 
indicating the parents and the children, the masters and the 
seryants, as it does in the Septuagint of O. Test. 


ACTS 


OF THE APOSTLES. CHAP. XVIII. 


123 





KING JAMES’ VERSION. 


Be not afraid, but speak, and 
hold not thy peace: 

10 For I am with thee, and 
no man shall set on thee, to hurt 
thee: for I have much people in 
this city. 

11 And he continued there a 
year and six months, teaching 
the word of God among them. 

12 And when Gallio was the 
deputy of Achaia, the Jews 
made insurrection with one ac- 
cord against Paul, and brought 
him to the judgment-seat. 

13 Saying, This fellow per- 
suadeth men to worship God 
contrary to the law. 

14 And when Paul was now 
about to open Ais mouth, Gallio 
said unto the Jews, If it were 
a matter of wrong, or wicked 
lewdness, О, ye Jews, reason 
would that I should bear with 





you: 


GREEK TEXT. 
, ` СА oN ^ , 
Bic Aae Ll Nui WHR 
OuoTe €y@ ciut pero сод, Kal 
> ^ , la ^ ^ 
ovdels émiÜ5oerat сог TOU kakó- 
/ , и 
oai oe OvoTt Aaos ёст! рог TO- 
` 3 ^ / L4 > ^ 
dos év TH поле тату. И ’Ека- 
/ 3 ` \ ^ ^ 
Océ тє évwiavrüv кої uvas èé, 
z 3 > ^ ` / 
бубаоткоь ev avTois TOv Aoyov 
ToU Oeov. 
1 Г M z 
? Гал № роз dé avOvrarevov- 
^ ЕД A 74 
TOS THs Ayaias, катєтєстђсар 
e N e9 ^ ^ 
opoOvpador ot ’Lovdaior тв Hav- 
M. 2, ^ ` 
Ле, kal yayov avrov ет TO 
^ 13 , e \ 
Bua Aéyovres, "Ort тара 
` / e ^N 
Tov vopov ovTos avameiOer rovs 
3 2 и ` СА 
аудротооѕ сєВєсдог rov Өєор. 
/ ` ^ и 
№ Médovtos 02 roð llavAov 
> / ` / 5: CNET 
avotyew TO OTOA, evrev o L'ad- 
` A > 
Aíov mpos rovs “Lovdaiovs, Hi 
\ 3 3 297/7 Z E 
pev одо Ñv адіктра TL 7] раді- 
ovpynua movnpov; o ‘Tovdaior, 
^ 
Kata Aoyor av veo xov pv: 





| My ovwxnons, do not be silent, or, 
latter is more imperative than the former, and less persua- 


sive. 


} Елг9тоєтог cor, and no one shall attack thee, telic, to in- 





REVISED VERSION. 


but speak, and be not ‘silent; 
for I am with you, and no 
man shall assail Jyou to hurt 
you: for I have many people 
in this city. And he con- 
tinued there a year and six 
months, teaching the word of 
God among them. 

And when Gallio was gov- 12 


10 


erning Achaia as *procon- 
sul, the Jews, with one 
consent, made insurrection 


against Paul, and brought 
him to the judgment-seat, 
saying, This ‘fellow persuades 
men to worship God contrary 
to the law. 

And as Paul was about 
to open his mouth, Gallio 
said to the Jews, Were it, 
indeed, a matter of "wrong, 
or a wicked act, Jews, it would 
be reasonable that I should 
bear with you. But if 15 





The | Luke ? 


to every one. 


be not silent. 


cord, com. ver, 


No man s0 agreeably affable to one man, as he was 


Ошо иадо», unanimously, with one mind, with one ac- 
Kareneotnoav—zareprotnut, an бла& heyo- 
шрот, insurgo, made insurrection, rose up against. 


jure thee. “No one shall attempt it with success, or, ecbatic, 
so as to injure thee,’ De Wette, Hackett. 
rolus, * I have much people,” i. e., “ 
to be such. See ch. 13:48.” Hack. 

The passage here referred to is, доог усо» тетаушеное ets 
The orthodory of Prof. Hackett is unques- 
tionably apparent, we know it well. Still “the many who 
are appointed to be such,” is unnecessarily exegetical of what 
is not in the text, nor in the context. We know no passage 
in Luke’s writings in which he presumes to draw upon the 
secrets of a volume in the cabinet of heaven, that has not a 
transcript in any library in our planetary system which can 
be consulted by man. One thing is historically and critically 
plain, that the Lord had all the people in Corinth. They 
were all his, and it was a large population. Hence in the 
ratio of зате should all Christian efforts be made. 


лоте Laos coti uot 
many who are appointed 


Conv Guortov. 


к Avdumatevovtos туз Ада, “was governing Achaia as 
proconsul? Hackett. Axduarevm, Proconsul sum, Y govern 
as proconsul. Gallio, brother of Seneca the moralist, formerly 
called Novatus, was exceedingly bland and kind to all. * Nemo 
mortalium uni tam dulcis quam hie omnibus," said Seneca, his 
brother. Does not Luke here corroborate Seneca, and Seneca 





1 The indictment against Paul was, this person, fellow, as 
implied in the word ozos, literally, this one. In the vocative 
it is used for heus tu—alas for you! Littleton, * scornfully.” 
“This опе? “this fellow,” Dodd., Wes., Tynd., Cran., Gen. 
Avamevter, persuades men to worship God contrary to law. 
All persecutions are prompted and defended on such allega- 
tions. Persuadeo—whence comes Pitho, the goddess of elo- 
quence—Latin suada unde suadze, medulla. Crit. Sacra. 

m Advxnua, here only found, and in ch. 24: 20; Apoc. 18: 5, 
matter of wrong, evil doing, iniquity. Such is its whole cur- 
rency in N. T, connected with dadcoveynuc, an ára% 2eyoue- 
‘Ридговоуии, ch. 13:10, com. ver., mischief, a reckless 
wicked deed. Here it is represented by facinus, malum. 
Crit. Sacra. “ Injury, or evil practice,’ Penn; “injustice, or 
wicked heimousness,” Wes.; “fraud, or base act,” Murd.; 
“legally, or ethically,” Hack. Any gross enormity, outrage. 
Aoyos indicates any communication, word, doctrine, saying, 
question, matter, fame, account, treatise, thing, intent, tidings, 
speech, reason, utterance, preaching, act of injustice, or wicked 
mischief. Dodd. Matter of wrong, or wicked act, concen- 
trates both ideas, as we presume. 


207. 


124 ACTS 


OF THE APOSTLES. CHAP. XVIII. 





KING JAMES’ VERSION. 


15 But if it be a question of 
words and names, and of your 
law, look ye to it: for I will be 
no judge of such matters. 

16 And he drave them from 
the judgment-seat. 

17 Then all the Greeks took 
Sosthenes, the chief ruler of the 
synagogue, and beat him before 
the judgment-seat. And Gallio 
cared for none of those things. 

18 And Paul after this tarried 
there yet a good while, and then 
took his leave of the brethren, 
and sailed thence into Syria, and 
with him Priscilla, and Aquila; 
having shorn Ais head in Cen- 
chrea: for he had a vow. 

19 And he came to Ephesus, 
and left them there: but he him- 
self entered into the synagogue, 
and reasoned with the Jews. 

20 When they desired him to 
tarry longer time with them, he 
consented not: 

21 But bade them farewell, 
saying, I must by all means keep 
this feast that cometh in Jeru- 
salem: but I will return again 
unto you, if God will. And he 
sailed from Ephesus. 





GREEK TEXT. 
5 \ / / / 
P e 06 Стума ёст: wept Aóyov 
Ӯ, ГА ^ 
Kal ovouarov каї ророо TOU каб 
ERN э/ > ГА ^ ^ 
unas, operbe avrot крит yap 
\ , ГА 5 
€yo rovrov ov BovAomar eivat. 
16 A: a if > ` IER ^ 
Kai arnracev avrovg ато TOU 
, 3 ГА ^ 
BýuarTos. emtAaBopevor дє 
2 e p 
mavtes ot EAAnves Xoaévgv 
^ 4 EZA 
TOV apXiovvaywyoy ervmTOV u- 
^ , \ 
mpooOev Tov Byuaros: kal ovdev 
/ ^ 
rovrov те Га Мори éueAev. 
[X7 ^ 
15'O ДЕ ПаёЛоѕ ёт: трос- 
/ € v. e ^ ^ э 
peas vuépas ikavas, Tots адеА- 
^ > ^ э , > 
hots amora&apevos, kére, eis 
\ y ` ^ ea й 
туу Хор, кої соу avrQ lipi- 
> / , 
скіЛЛа Kat ` АкоЛаѕ, Keipapevos 
` ` , = = 5 
туу Kehadny ev Keyxpeais: etxe 
` , , M > 
yap evyny. каттиттсє д eis 
A тт > А А 
Iipecov, какєіроиѕ катєМтєу 
> ^ N N , \ > ` 
avrov: autos де elacAQov eis THY 
^ , ^ » 
соуауоути, OwAéx05 rois ' ov- 
\ » ^ 
dalous. EpaTovTav дё avTar 
, ^ 
emi пЛєіоуа xpovov pewat тар’ 
> ^ > ЭКУ, gis > 
QUTOLS, OUK ЕПЕрЕООТЕИ: arr 
, A SEIN = 
апетабато avrois, єітор, Ae? pe 
^ S e ` A и 
парти THY €opr)v THY épxopné- 
^ > / 
vyv momoa eis ‘LepooodAupa: 
и ` , , ^ e ^ 
пал» дє dvakau po Tpos vpás, 
A ATAN > / 
Tov Oeod ÜcAovros. Kai avnxOn 





REVISED VERSION. 


it be a question concerning 
a doctrine, and names, and 
your law, look you to it: for 
I will not be a "judge of these 
matters. And he *drove them 
from the judgment-seat. Then 
all the»Greeks took Sosthenes, 
the ruler of the synagogue. 
and beat him before the judg- 
ment-seat: and Gallio cared 
for none of these things. 

And Paul tarried yet many 
sdays, and, having bid adieu 
to the brethren, sailed forth 
into Syria, and with him 
Priscilla and Aquila; having 
shorn his head in Cenchrea: 
for he had a vow. And 
he came into Ephesus, and 
left them there. But he him- 
self, entering into the syna- 
gogue, reasoned with the 
Jews, and though they re- 
quested him to remain longer 
time with them, he did not con- 
sent: but bade them farewell, 
saying, I must by all means 
keep the approaching feast at 
Jerusalem: but I will return 
to you again, if God will; 
and he ‘sailed from Ephesus. 





17 


18 





^ Ov foviouet, I will not be a judge. Ex де бутуша sott 
meot hoyou xat ovouacow xat vouov TOV хє биз, oweate 
avtor. To translate this climax of Gallio in the spirit of it, 
without impinging upon the letter of it, is a desideratum. 
As we conceive of it, spirit and letter, we prefer the following, 
If it be a question concerning a word, and of names, and of 
the law amongst you, look to it yourselves: for I will not be a 
judge of such matters. Tt will not materially affect the spirit, 
or the import of it, should we adopt the marginal reading in 
the text, according to Ln., Tf. and Gb., and make it plural in- 
stead of singular, Jf it be questions concerning a word (or 
even of a doctrine). We prefer word, as more apposite to his 
conceptions and spirit on the occasion. 


° Axniacer, from алуда, an zrač Asyousvor in this book. 
He drove them away, compelling their departure. 


р Oi Elinyes, omitted by Ln., ТЕ, Gb., a probable omission. 





This omission conceded, it would read, And they all beat 
Sosthenes the president, or ruler of the synagogue. 

* Sosthenes was probably the successor of Crispus, v. 8, or, 
as Briscoe conjectures, may have belonged to another syna- 
gogue in the city. The Greeks, always ready to manifest 
their hatred to the Jews, singled him out as the object of 
their personal resentment.” Hack. 

Оиде» vovvov, the dispute between the Jews and Gentiles. 


a Exi—jueous ixavas. See note on ixavos, ch. 19 : 26. 

* Пао avrors, omitted by Lu., Tf. Its presence or absence 
affects not the sense. 

в AvnyIn—avaye, lst aor. 3d pers., and he sailed from 
Ephesus. Avaya is represented by led up, brought, launched 
forth, loosed, offered, and by sailed, in com. ver., three times. 
Its meaning is often made contingent upon its associations. 
Here, being connected with traveling on water, it is repre- 
sented by sailed. 


ACTS 


OF THE APOSTLES. CHAP. XVIII. 





KING JAMES’ VERSION. 


22 And when he had landed 
at Cesarea, and gone up and sa- 
luted the church, he went down 
to Antioch. 

23 And after he had spent 
some time there, he departed and 
went over all the country of 
Galatia and Phrygia in order, 
strengthening all the disciples. 

24 And a certain Jew, named 
Apollos, born at Alexandria, an 
eloquent man, and mighty in the 
scriptures, came to Ephesus. 

25 This man was instructed 
in the way of the Lord: and be- 
ing fervent in the spirit, he spake 
and taught diligently the things 
of the Lord, knowing only the 
baptism of John. 

26 And he began to speak 
boldly in the synagogue: whom, 
when Aquila and Priscilla had 
heard, they took him unto them, 
and expounded unto him the 
way of God more perfectly. 

97 And when he was disposed 
to pass into Achaia, the brethren 
wrote, exhorting the disciples to 
receive him: who, when he was 





come, helped them much which 
had believed through grace. 


GREEK TEXT. 
N ^ , , 2 
ато ths Eécov: ™ koi kared- 
^ A ^ 
доу eis Koucapeuv, avapas каї 
z M 
agTacapevos THY  ékkAyaíav, 
, > > / 23 ^ 
karéBm eis Avrioxeuav. кой 
Z , ^ £^ 
TOTAS xpovov Tiva, e£9A6e, 
Stepxopevos кадеб яз rjv Tada- 
пк xópav кої Qpvylav, єті- 
отр парта Tovs pabnras. 
^ , 
?* ’Tovdaios É ті '`АтоААдѕ 
Sr lh > X ^ , 
ovopatt, AreEavdpevs TH »yévei 
> i 2 ГА é p ГА Я Е Y x 
отр  Aoyi0s$, каттиттсєи eis 
э/ ` Di > ^ 
JEdeoov, Ovvaros cov ev тої 
ypapais. °° obros iv каттул- 
A ` ^ 
vos THY 000v тод kvpiov, кої 
^ , , 
Cov Td mvevpatt, ЄЛаЛє: кой 
2м/ э ^ ^ ` ^ 
edidackey axpiBas Ta тєрі ToU 
> , , № 
Kuplov, emioTapevos ротор TO 
ЕЛ ^ A e / 
Barricpa Iwavvov: *° оётоѕ тє 
и эс ^ 3 ^ 
прёато mappnowuerOo ev TH 
^ ГА 
соуоуоуђ. акоосаутєѕ дє aù- 
^ ГА 
тоб 'AkvAae кої ПріскіЛАа, 
A ` э 
просєЛаВоуто avrov, kal akpr- 
^ / ` ^ 
Béorepov афтф Ебеберто тђи тод 
^ е / ` 
Ocov одор. BovAopevov дё 
^ ^ ` oh 
avroU dueAGew eis тти  Axaiav, 
^ е > ^ Y 
протреууаиерои oL adeAdot épya- 
үа» то padnrais amodeEar ða 
avTov* 05 Tapayevopevos ouve- 
Badero толь Toig пєтістєокдоі 








REVISED VERSION. 


125 


And after he had gone down 22 


to Cesarea, and gone up and 
‘saluted the congregation, he 
went down to Antioch. 

And having spent some 
time there, he departed, pass- 
ing through all the coun- 
try of Galatia and Phrygia in 
order, «establishing all the dis- 
ciples. 

And a certain Jew, named 
Apollos, born at Alexandria, 
an Yeloquent man, and mighty 
in the Seriptures, came down 
to Ephesus. This man was 
instructed in the way of the 
Lord, and being "fervent in 
spirit, he spoke and taught dili- 
gently the things concerning 
the Lord, though he knew only 
the immersion of John. And 
he began to speak boldly in 
the synagogue: whom, when 
Aquila and Priscilla had heard, 
they took him to them, and 
expounded to him the way of 
God more *accurately. And 
when he was disposed to pass 
into Achaia, the  brethren 
wrote, exhorting the disci- 
ples to receive him: who, 
when he had come, afforded 
much aid to them who had 
Ybelieved through the gift 





t Доласаше»оѕ. 


Aoxafouac, in its more than fifty occur- 


using the Christian gospel and the Jewish prophets, so far as 


rences in N. T., is represented by salute, greet, embrace, on 
meeting and parting with brethren, indicative of the highest 
natural and Christian affection. The whole zzz4ye:« was, in 
this case, saluted with a Christian adieu. 


* EmiwtneiGov, found only in this book, and only four 
times, is three times represented by confirming, and once by 
strenglhening, associated always with the church, or disciples. 


v Ато 40у10з. This adjective is found only in this place 
in the Christian Scriptures, literally a verbose man, a man of 
eloquence. In its highest acceptation of eloquence it was 
applicable to Apollos His association with Paul was inti- 
mate. Paul planted the Church in Corinth, and Apollos 


watered it. His eloquence was based upon his power in 


Paul distinguishes it. 


w “Tnstructed in the doctrine of the Lord, and being 
fervent in spirit, he spoke and taught exactly the things of 
the Lord," Boothr. Bible intelligence, fervor in spirit, and 
his knowledge of John's mission and baptism were the con- 
stituents of his eloquence, sustained by a candid and inquisi- 
tive temper. At this time he only knew the baptism of 
John. 


х AwvAas xat Погои 1 и— ЕЕ вето tyv vov Oeov ddor, “ ex- 
pounded to him more perfectly the way of God," Penn; 
*expounded accurately the passages concerning the Lord,” 
Thomp.; *laid before him the way of God more exactly," 
Wakef.; “fully showed him the way of the Lord," Murd. 
IladónawEead at, “ to speak boldly,” Hack. 


Y XwveBaAevo и. т. À, “contributed much to those who 


126 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


28 For he mightily convinced 
the Jews, and that publicly, 
shewing by the scriptures, that 
Jesus was Christ. 


CHAP. XIX. 


Ахр it came to pass, that 
while Apollos was at Corinth, 
Paul having passed through the 
upper coasts, came to Ephesus; 
and finding certain disciples, 

2 He said unto them, Have ye 
received the Holy Ghost since 
ye believed? And they said 
unto him, We have not so much 
as heard whether there be any 
Holy Ghost. 

3 And he said unto them, 
Unto what then were ye bap- 
tized? And they said, Unto 
John’s baptism. 

4 Then said Paul, John verily 
baptized with the baptism of 
repentance, saying unto the peo- 
ple, that they should believe on 
him which should come after 
him, that is, on Christ Jesus. 

5 When they heard this, they 





GREEK TEXT. 


^ ГА > , 
dua Tis xapiros: 7? evróvos yap 


rois “Lovdators ducxarndéyxero 
^N hy ^ 
Onpogia, emderkvus дий TOV ypa- 
= 5 ` Ns A 
фор, civar тор .Xpirov ' Inoavobv. 


CHAP. 


"ETENETO 8€ év тф rv 
' Amo0AAO etvat év Kopivoe, Tad- 
Лор диеЛ@орта Tà &vorepika. pé- 
pn, €&A8&v. eis " Ефєтоу" кай eù- 
pov Twas pabntas, ? eire mpos 
avrous, Ei IIveüua ° Ауу ёЛа- 
Bere sia reUaavres; Oi 66 тор 
mpos abrov, AAX орде ei Tved- 
pa “Ауюр воли’, jKovoaper. 
? Elré тє mpos avrovs, His ті 
оди €BanticOnre; Oi д2 Етор, 
Eis то Barri ga. 
* Elme 0€ Пабло$, Io&vvgs uev 
6Ваттітє f&mrw pa peravoias, 
TO Лаф A€yov, eis Tov €pxoj.evov 
МЕТ QÙTOV va TLOTEVTWOL, TOV- 
тестил eie Tov Xpiotov ‘Inoovr. 
?' Axovoartes 0 eBarriobyoav 


XIX. 


' Twavvov 





XIX. 


REVISED VERSION. 


which he had; for he power- 28 


fully and thoroughly in public 
convinced the Jews, clearly 
showing by the Scriptures, 
that Jesus was the Christ. 


CHAP. XIX. 


Амр while *Apollos was at 
Corinth, Paul having passed 
through the upper parts, 
came into Ephesus; and find- 
ing certain disciples there, he 
said to them, Did you on 
believing receive the Holy 
"Spirit? And they said to 
him, we have not, indeed, 
heard, that there is a Holy 
Spirit. And he said to them, 
'Into what then were you im- 


mersed? And they said, Into ` 


John's immersion. Then said 
Paul, John, indeed, cadmin- 
istered an immersion of re- 
formation, saying to the peo- 
ple, that they should believe 
on him who would come after 
him, that is, on Jesus the 


Christ. Having ?heard this, 5 





have believed,” Hack.; “he greatly assisted all them that 
believed," Murd. 

Ma ms 4agrrog, “through grace,” Hack., Wes., Penn; to 
say the least, is a very ambiguous rendering in this place. 
“By his gift," Thomp., Wakef. “Alii exponant, ‘In dextri- 
tate quadam gratiosa, quæ et jucunditatem et utilitatem audi- 
toribus," Crit. Sacra. The gift of Apollos seems to me the 
grace here indicated. All men who believe, believe through 
grace. ‘That was not peculiar to those in Ephesus. But the 
gift of Apollos is that noted here. Хао, though generally 
rendered grace, in com. ver., cannot always be so rendered. 
It is, therefore, in the com. ver. represented by favor, thank, 
thanks, pleasure, liberality, joy, thank-worthy, benefit, gift. 

That the Christ was Jesus, and that Jesus was the Christ, 
is an eyangelical melastasis. The eloquent Apollos, well 
versed in the Jewish Scriptures, knew that if he proved that 
the promised Christ was Jesus, he proved that Jesus was the 
Christ. 

z Eyevero де ev tw, “and it came to pass,” or, it hap- 
pened, are common versions of eyevero, in such historie con- 
nections as this. The latter is equivalent to, it chanced, as 
in profane usage; not to be allowed here. “ While Apollos 
was at Corinth” it occurred, or came to pass; but there is 





nothing meant but this, * While Apollos was in Corinth," and, 
therefore, with Wakef., Murd., Wes., Thomp., Hack., we prefer 
this. 


х EÀaBere niorevoavtes; Did you on believing receive the 
Holy Spirit? This indicates that John’s baptism was not 
Christian baptism; for in the latter they could not have been 
baptized without hearing of it. 

The context indicates that the anarthrous Z/»evue Ayuor 
here represents (he Holy Spirit, not as yet fully revealed to 
them; for soon as immersed, and Paul had laid his hands on 
them, the Holy Spirit came upon them, and they were en- 
dowed with the Holy Spirit, in gifts of tongues and prophesy, 
y. 6. 

è Es, in its more than 1800 occurrences in N. T., is, in the 
com. ver., generally represented by to, into, unto, for, and very 
seldom by in, which, indeed, ought never to be done. The 
Greeks having ev, in, as well as eie, nto, and for. 

© Хогото» is here omitted by Gb., Ln., Tf., for which Ty- 
cov» is substituted. Тоътеоти», not tovtov ғотір, but tovto 
eat. = hoc est—that is, on Jesus. 

ЕВаллиов Bantioua. Literally, immersed an immersion. 


3 Ae, and having heard, or, having heard. 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


were baptized in the name of 
the Lord Jesus. 

6 And when Paul had laid 
his hands upon them, the Holy 
Ghost came on them; and they 
spake with tongues, and proph- 
esied. 

7 And all the men were about 
twelve. 

8 And he went into the syn- 
agogue, and spake boldly for the 
space of three months, disputing 
and persuading the things con- 
cerning the kingdom of God. 

9 But when divers were hard- 
ened, and believed not, but spake 
evil of that way before the mul- 
titude, he departed from them, 
and separated the disciples, dis- 
puting daily in the school of one 
Tyrannus. 

10 And this continued by the 
space of two years; so that all 
they which dwelt in Asia heard 
the word of the Lord Jesus, both 
Jews and Greeks. 

11 And God wrought special 
miracles by the hands of Paul: 

12 So that from his body were 
brought unto the sick handker- 
chiefs, or aprons, and the dis- 











GREEK TEXT. 
ЕЈ ` M ^ , > ^ 
eis то 0voua ToU Kupiov 'I5oo. 
6 


` 
TO 


дєкадоо. 


TOU Өєо?. 


zAxjovs, 


, , 
Tvpavvov twos. 


` ^ ` 
TOUS KQTOLKOVYTGS тур 


Anvas. 


Херфь HavAov, 


XIX. 


REVISED VERSION, 


they were immersed into the 


127 


ка? émÜévros avrols Tob Пао- | name of the Lord Jesus. And 6 
Лоо Tas xeipas, Яве = Пуєдра when Paul had laid his hands 
" Aytov Br abrovs, e, | оп them, the Holy Spirit came 
тє yAdooas кой проєфутєоо». я epoke 
73 52 of тё 28 «e «| with tongues, and prophesied. 
09а) 06 OF TAVTES ayepes Фо Now all the men were about 
8 EiaeAQov 0 eis Th . 
bhi ate S TUY | twelve. And he went into 
ооуу, érappnawieero, ёті the synagogue, and spoke bold- 
payvas Tpels Scadeyopevos каї ly for about three mouths, edis- 
пе оу та wept тђѕ Bactdcias|cussing and persuading as to 
9 “Qs дє rives €oxAn-| things concerning the king- 
pvvovTo кой ттєідоои, kakoAo-|dom of God. But when some 9 
yoüvres ryv 060р évomiov тоб | Were hardened, amd believed 
groots бт abvroy|2°t, butspoke evil of the ‘way, 
SET ` ` » < Z |in the presence of the multi- 
то АЕ | tudes he departed from them, 
oe “Гапа separated the disciples, 
med ме 24372 Tovro дє discussing daily in the school 
€yevero eri er доо, OTTE 790705 of one Tyrannus. Апа this 10 
Aaav | continued during two “years ; 
akovoa TOv Aóyov TOU Kupiov so that all those who dwelt 
'Inoo, 'Iovóatovs re kai "EA-|in Asia heard the word of the 
1 Avváueis тє o) tas|Lord Jesus, both Jews and 
тоуоусаѕ ёлоіє: 0 Ocós duc. Toy | Greeks. And God worked 11 
Te ESL Zi »special miracles by the hands 
Ar Ue 5 of Paul: So that from his body 12 
rovs doðevoðvraşs emubeperOat| were carried to the sick,hand- 


` ^ ^ ^ , 
ато TOU Xpcoros avroð соодара 





kerchiefs, or ‘aprons, and the 





e Acaleyouevos is found in “ Acts” ten times, represented, 


party,” Hackett. 


Agios tovs wadnras, separated the dis- 


com. yer., by reasoning, disputing, preaching, and preaching 
unto. Avaleyousvos zat newtor, “disputing and persuad- 
ing, А. Clark, Wakef; “discoursing and persuading,” 
Wes.; “reasoning and recommending,” Thomp.; “ seeking 
to persuade them,” Hack. “ Тһе first accusative specifies the 
aim of the act, in hoc loco, ta Paokecas,” Kuinel. After 
much consideration, we would, in our age and country, prefer, 
discussing and pleading the things pertaining to the kingdom 
of God. 

Пед» avrovs та nepi tov Kvgtov Inaov Xoitov, “he de- 
livered to them the doctrine of the kingdom,” Kuin., in loco. 
“Discussing and persuading,” though literal, is not in our 
idiom. Jn à summary of three months’ labor, allusion is had 
to the debates, discussions, and pleadings had upon the per- 
son, claims, character, and kingdom of Jesus, and to the 
earnestness of the preachers, 


f Kazoloyourtes, speaking evil of the way. Tyv 6dov, the 
way, the faith, and the practice, “not concretely, the sect, or 





ciples from the synagogue, ev ту сходу —гаіћег in the school- 
house than in the school. Tvearvov twos, some think, is 
justly reprobated as an interpolation. It is not, they say, in 
Luke’s style, and is redundant. We are of a differet opinion. 
This word тс is a peculiar favorite of Luke, and is found 
more frequently occurring in his writings in an indefinite 
sense, than in all the other evangelists, or in all the epistles 
of Paul. 


Е Ель ету доо, exclusive of the three months referred to 
v. 8; for vovro “expressly opposes the preaching in the 
school of Tyrannus, to that in the synagogue,” Hack. ‘ove 
—Aoay. This is not the continent of Asia, but a Roman 
province of which the capital was Ephesus. 

в Qu таз vvgovo«e well represented by extraordinary, or, 
special. All miracles are equally supernatural, but do not all 
appear alike supernatural. Of these there may be great, 
greater, and greatest. 


i Sovdagea т оциоиудча. Common handkerchiefs and 


KING JAMES’ VERSION. 


eases departed from them, and 
the evil spirits went out of them. 

13 Then certain of the vaga- 
bond Jews, exorcists, took upon 
them to call over them which 
had evil spirits, the name of 
the Lord Jesus, saying, We ad- 
jure you by Jesus whom Paul 
preacheth. 

14 And there were seven sons 
of one Sceva a Jew, and chief of 
the priests, which did so. 

15 And the evil spirit an- 
swered and said, Jesus I know, 
and Paul I know; but who are 
ye? 





aprons, taken from persons at work, as 





ACTS OF THE APOSTLES. CHAP. 





GREEK TEXT. 
^ , 
3 ocyukOra, Kat атаАЛассє- 
> ^ M , ^ 
olat ат аотфи Tas vOGOUS, та 
, X ^ 3 , 
re TVEVLATÆ TH потро écépye- 
CAM yay 7. 3.2 , 
оби ат avrov. Етєҳєрт- 
, ^ ^ 
сау дє TWES ато THY TEPLEpXO- 
, > , 3 ^ > 
uévov ' IovOaiov ЕСоркиотфь ovo- 
, ^ ` ^ 
pace emi Tovs €yovras Ta тиє?- 
^ hj ^ y ^ 
ната та ToYnpa TO OVOMA TOD 
Къріоо ’[7005, Aéyovres, Opri- 
^ ` ^ ^ 
Couev pâs тоу “Incovy ov ó 
^ / e Z 
Па?Лоѕ kypúoce. 1** Haav д 
ел wo ms у D 
Twes viol XKeva ' ovóatov apye- 
и e ^ ^ 
pews éTT oi TOUTO TOLOUvTES. 
1515 ` XE ^ ` 
алтокр:дєу дє TO mveðpa TO 
^ 5 EPIS a Й 
movnpov єтє, Tov [aov ywo- 
CEN E 3:77. 
ско, kal tov Пабло» ériorapar 
e ^ \ и 
úpeis Oe tives eote; № Kai 





XIX. 


REVISED VERSION. 


diseases departed from them, 
and the evil spirits went out 
of them. Then certain ot the 
Jewish Jexorcists, who went 
about from place to place, 
also attempted to pronounce 
the name of the Lord Jesus 
upon those who had evil 
spirits, saying, We adjure you 
by the Jesus whom Paul 
preaches. And there were 
seven sons of one *Sceva, a Jew 
and chief of the priests, who 
did so. And the evil spirit 15 
answered and said, Jesus I 

lacknowledge, and Paul I 

know: but who are you? 


13 


14 





these terms indicate, 


1 Tov [noovr ушоохо, x«t tov Havhoy emiotauat. 


This 


. cra. 


became the vehicles of omnipotence. 

Tas vooovs, ta—nvevuata, Two kinds of diseases are here 
indicated, physical and spiritual, or those the fruits of ma- 
terial nature or of physical causes, and those of evil spirits. 
Ал’ ауто» is omitted by Gb., Sch., Ln., Tf. 

) Tues оло TOV meguozousvor, и. т. A, com. ver. Ties 
хаг tov. Gb. ТЕ, Mey. give this more approved reading. 
Kee joins wess with Paul, in the act expressed in ovowafew, 
they also attempted to call. 
ously vagabond, but wandering Jews, sEogzwrs, exorcista. 
“Qui tanquam Dei nomine adigit ad veri confessionem aut 
factum aliquod. Augustinus adjuratorem vertit. Crit. Sa- 
* ЕхреПегѕ of demons,” Dr. Whitby. Mr. Biscoe (at 
Boyle’s Lecture, ch. 7, § 6, p. 281, et seq.) has produced 
many passages from Iren., Origen, Epiph., and Josephus, show- 
ing that several Jews at this time pretended to a power of 
See Dodd., in loco. “Such as used 
magical arts, adjuring demons, etc." Boothr. 

'OoziSousr is substituted by ógziGo, on the authority of 
Gb. Sch., Ln. Tf, we adjure you, for, I adjure you. We 
must, in this case, prefer the Received Text for the amended, 
inasmuch as it conflicts with the antecedent and subsequent 
context, and with the judement of the great majority of critics, 
ancient and modern. It is seldom we feel more assurance 
than in this case, in dissenting from these distinguished critics. 
The seven sons of Sceva, a Jew, we learn in the subsequent 
verse, were coóperants in this case; hence, and for other rea- 
sons, we prefer the received text to that of Gb., Sch., Ln., 
and Tf. 

k zeva, Doric genitive, similar to Bagvafa, ch. 11:30; 


? 
Водба, Luke 13: 29; Гора, John 1: 43. 


Пвоввохошега», not opprobri- 


casting out demons. 








demon was a critic, and well versed in the import of Greek 
terms. “I know Jesus, and have some acquaintance with 
Paul? Murd.; “Jesus, indeed, I know, and Paul I know,” 
Penn; “Jesus I know to my cost, and Paul I know as his ser- 
vant," Dodd.; * Jesus I know, and I have some knowledge of 
Paul Thomp.; “I acknowledge Jesus, and am acquainted 
with Paul? Adam Clark. “Jesus I know, i. e., his au- 
thority and power, ez«ozagee, I know fully; stronger than 
the other verb, and applied to Paul in opposition to them," 
Hack. 

We have fanciful critics, and those of more profound judg- 
ment. This appears to good advantage in the contrasts here 
given. We institute no inviduous comparisons. We all look 
at objects from different standpoints. Where two inspired 
men use a word in different acceptations, it may be resolved 
by ascertaining their scope, design, or the special cases to 
which they refer. 
upon a thing, whereas to understand is to stand under it, 
as $xoor«c:, persona, Heb. 1:3. Yet this standing upon 
a subject, or this standing under it, may in different attitudes 
indicate the same knowledge of it. In either case there must 
be a very particular and intimate acquaintance with it. I feel 
a distinction in these terms difficült to define exactly. Iam 
disposed upon all my premises to acquiesce with Critica Sacra. 
The Latins borrowed their nasco and cognosco from уг’оохо. 
Non nuda сі simplex notitia, sed afectiva cum desiderio, ap- 
probatione et dilectione conjuncta. 1 John 4:8; Matt. 7: 23, 
and 25:12. Not a naked and simple notion, but associated 
with affection, desire, and approbation, terminating in de- 
light. It is an Hebraism. 

To луғуиа то 7021002. 


Еллотаиаи, ab exe andiorauat, to stand 


Emphatically, the wicked the 


ACTS OF THE APOSTLES. CHAP. 


XIX. 





KING JAMES’ VERSION. 


16 And the man in whom the 
evil spirit was, leaped on them, 
and overcame them, and pre- 
vailed against them, so that they 
fled out of that house naked and 
wounded. 

17 And this was known to 
all the Jews and Greeks also 
dwelling at Ephesus: and fear 
fell on them all, and the name 
of the Lord Jesus was magni- 
fied. 

18 And many that believed 
came, and confessed, and shewed 
their deeds. 

19 Many of them also which 
used curious arts, brought their 
books together, and burned them 
before all men; and they counted 
the price of them, and found i 
fifty thousand pieces of silver. 

20 So mightily grew the word 
of God, and prevailed. 

91 After these things were 
ended, Paul purposed in the 
spirit, when he had passed 
through Macedonia, and Achaia, 
to go to Jerusalem, saying, After 
I have been there, I must also 
see Rome. 

22 So he sent into Macedonia 





spirit, the evil spirit. 








This is as emphatic as vo IIvevua то 
“yov, the Spirit the Holy, the Holy Spirit. 


GREEK TEXT. 
epadrropevos ёт adrovs 6 avOpe- 
os ёу Q Hv TO TveÜpa TO TOVN- 
pov, кой катакурієйсаѕ avr&v, 
loxvoe кат avTav, Gore уро 
кой TeTpavpariopevovs ékQvyetv 
ёк тод оїкоо ékeivov. TOUTO 
dé éyévero yvooróv mácuv 'Tov- 
dalows те kai "EAXygat rois kar- 
oovot ть "Edecov, кой ёт 
meoe фоВоѕ emt mávras афтод, 
кої épeyaAvvero TO Ovona TOU 
Къріоо ’Incod. \ IIoAXo( те 
TOV TETLOTEVKOT@Y "pxovro eé- 
opodoyoupevor кої avayyeddov- 
TES TAS mpacers avtav. \ ікарої 
06 TOY Ta mepiepya mpa&avrov, 
avvevéykavres тах B(Aovs кате- 
KALOV @лотлор таутор" 
epypiray Tas Tyas avTOv, Kal 
ebpov apyupiov pupiadas mévre. 
20 обто ката кратоѕ д Aoyos тод 
коріоо тйСарє кої ioyvev. 

Aly SONS Oe exAnpodn тата, 
€üero 0 Hatos €v TO пуейрат, 
биеЛ0фи THY Makedoviay кой 
"А ҳаїау mopeverOat eis Jepov- 


kal guv- 


ga», cima, "Ort pera то yevé- 
оба pe єкєї, Set ие каї Рорти 
idetv. ?? ' Agroare(Aas дё eis THY 





REVISED VERSION. 


And the man in whom the 
evil spirit was, leaped on 
"them, and overcame them, 
and prevailed against them; 
so that they fled out of that 
house naked and wounded. 
And this was known to all 
the Jews and Greeks dwelling 
at"Ephesus; and fear fell on 
them all, and the name of the 
Lord Jesus was magnified. 


And many who believed 18 
came, and *confessed, and de- 
clared their deeds. Many of 19 


them also, who practiced 
magie arts, brought together 
their books, and burnt them 
in the presence of all, and 
they counted the price of 
them, and found it fifty thou- 
sand pieces of silver. So 
powerfully grew the word of 
God, and rprevailed. 

When these things were 
ended, Paul firmly purposed 
in «spirit, when he had pass- 
ed through Macedonia, and 
Achaia, to go to Jerusalem, 
saying, after I have been 
there, I must also see Rome. 
So he sent into Macedonia 22 


21 





This emphatic 
The 


лоа&ғиз, and reported their practices, superstitious practices. 
Ols., Mey., De Wette. 


Sins in general, Kuin., Hack. 


form is again presented то zvevua to zovnoor, у. 16. 
analogy is remarkably striking. The master spirit of all evil, 
and the master spirit of all goodness, while often anarthrous, 
are, on prominent occasions, presented before us as equally 
conspicuous, the one as the fountain of all eyil, the other as 
the fountain of all good. 


m Epalhouevos, leaping upon them; xaraxvecevoas, having 
overpowered them, Wakef, Мага. Avræv, in this place, is 
substituted by aupotegor, Ln., Tf, regarded by Gb. as of 
much authority, and marked as probable. 


п Tots zerorzovat vr» Ереаоу to those inhabiting or dwell- 
ing in Ephesus. 





P Avéave xac водок = not only extended, but augmented 
in its power. 

а Eero—ev vq mvevuate, strongly purposed; with us, de- 
cided. Paul and his spirit are sometimes distinguished as 
God and his spirit are spoken of in Holy Writ. He, Paul, 
purposed in his mind—not in his soul, but in his spirit—to 
visit Rome. ee ue хаг Ромир гда’, it behooyes me to see 
Rome, after I have visited Jerusalem; not to fulfill any de- 
cree, “or revealed purpose of God.” Hack. 

The Apostle Paul never intended to say, that he, or any one 
else, must do anything merely to fulfill a Divine purpose, un- 
less a Divine oracle had enjoined it. He certainly believed 
that God had purposes to accomplish by him; but until re- 


° Efouohoyouuevor, openly confessed; avapyedlovres таз | vealed to him, he felt no obligation to consummate them. 


130 


ACTS OF THE APOSTLES. 


CHAP 


XIX. 





KING JAMES’ VERSION. 


two of them that ministered 
unto him, Timotheus and Era- 
stus; but he himself stayed in 
Asia for a season. 

23 And the same time there 
arose no small stir about that 
way. 

24 For a certain man named 
Demetrius, a silver-smith, which 
made silver shrines for Diana, 
brought no small gain unto the 
craftsmen ; 

25 Whom he ealled together 
with the workmen of like occu- 
pation, and said, Sirs, ye know 
that by this craft we have our 
wealth: 

26 Moreover, ye see and hear, 
that not alone at Ephesus, but 
almost throughout all Asia, this 
Paul hath persuaded and turned 
away much people, saying, that 
they be no gods which are made 
with hands. 

27 So that not only this our 
craft is in danger to be set at 
nought; but also that the tem- 
ple of the great goddess Diana 
should be despised, and her mag- 
nificence should be destroyed, 








GREEK TEXT. 


^ , 
Makedoviav vo trav Ówkovovv- 
^ , \ > 
rov avr, Tyoeoy кої Epa- 
` d Wa , ^ 
ото», avTos єтєтҳє xpovov eis 
^ , , , \ 
mv 'Acíav. ° 'Eyévero 8 
A ` FN ^ , 
ката TOV KaLpoV €keivov тароҳоѕ 
pagent: 
оок dAtyos тєрї THs 0000. ** Ay- 
, , и > 
purptos yap тиб оуораті, аруо- 
/ ^ ` ^ 
рокотоѕ пои vaovs apyvpoUs 
> ГА ^ 
Apréudos, тарєіҳєто rois TEX- 
, , > э , 
virus épyagíav ойк oXrlynv: 
^ , ^ 
? ods qgvvaÜpoícas, кой ToUs 
^ ^ э , 5 
тєрі та тоабта єруатаѕ, €Umrev, 
» 3 7f. er 3 А 
Avdpes, єтістасбдє оті єк Tav- 
A 3 , е ЕД , е ^ 
TNS THS €pya das 7) evzropía ивр 
^ , 
ёсті` 79 kal бефрете каї ákovere 
, , 
dre ov povov 'Edjécov, алла 
^N и T9 ГА e ^ 
сҳєдоу maons THs Aias о Паб- 
Aos obros meiras geréaTQaev 
e ` N и v » SEN 
(карор OxAov, A€ywv OTL ойк 6101 
^ ^ , 
col oi dia Харфь yivopevor. 
21 > , \ ^ у 
ov povov дє тобто KivdvvEveEL 
€ ^ ` , > 3 ^ > 
nuw TO nepos eis amreAcypov EÀ- 
Get; ААА ^ ` ^ aN 
iv, adda xal то THS peyadns 
^ > / > »o\ 
Qes Артєшдоѕ iepov eis ovdev 
^ \ 
AoyitcOnvat, peAAev дё каї ka- 
^ N СА 
Üatpeia at тру икуаЛеютута av- 





r [legt ths 000v—xata то» ха10от exewov. About the time 


common hands. 





REVISED VERSION. 


two of those who ministered 
to him, Timothy and Erastus: 
but he himself stayed in Asia 
for a season. And the same 
time there arose no small stir 
about the "way. For a certain 
man, named Demetrius, a 
silver-smith, who made silver 
shrines for "Artemis, brought 
no small gain to the artisans; 


whom he called together, with : 


the workmen of like occupa- 
tion, and said, Sirs, you know 
well, that by this employ- 
ment we have our prosperity. 
Moreover, you see and “hear, 
that not only at Ephesus, but 
almost throughout Asia, this 
Paul has persuaded and turned 
aside many people, saying, 
that they are no gods which 
are made with hands; so that 
not only this our "trade is in 
danger of coming into con- 
tempt; but also that the 
temple of the great goddess 
Artemis will be despised, and 
her magnificence destroyed, 


23 


24 


ro 
[23 


t5 
-1 


His argument was, ý ғилобіа Tuer, our 


of accomplishing his purpose of visiting Rome, there arose 
some opposition, some new difficulties concerning the way; 
not the way to Rome, nor the journey thither; but the way, 
* every where then spoken against.” 

‘Odos frequently occurs in this book, “the way of God;” 
and, in other books of the Holy Scriptures, such as “the way 
of Cain,” “the way of Balaam.” Paul, when persecuting 
Christ, demanded letters of authority, against any of “ this 
way” that he might find. 


* Artemis, from Аотеииз, integer. ob virginitatis illibatze 
laudem—Diana. 

Aoreuts, com. ver., Diana, occurs five times in this chapter. 
Nowhere else found in N. Test. We know no good reason 
for changing the name of this goddess. These silver shrines 
were mere images of the temple at Ephesus, of which the 
manufacture in that city was very great. 


t 055 ovrad'oou «s, хог TOUS 7UEQt та Товита EQYATAS x. т. А. 
Artizans, so-called, and laborers in attendance, mechanics and 





prosperity arises from this employment. 


" Оғооғіте хаг axovete, a true argumentum. ad hominem: 
you see and know, therefore. 
know; but this assumes their ignorance of their own inter- 
ests, which would be inapposite to the occasion. 

Tarvos was a favorite with Luke, Не employs it twenty- 
nine times in his book of Acts and Gospel, while all the other 
writers of the N. Test. only employ it twelve times. It is 
necessarily a yague term, having not less than fourleen repre- 
sentatives; consequently much depends on its connections. 
It is one of a small class of words that is so sympathetic as 
to assume the gesture of every associate. Thus it is, worthy, 
great, large, many, enough, long, alike, security, good while, 
while, sore, meet, able, sufficient. Tt is like the Scotch unco. 


Some would render it, see and 


У Ov uovov de tovto xuwvdvvevet zur TO UEQOS, “this busi- 
ness,” as some interpret it; others, “this part of our reli- 
We presume, their business was more in their hearts 
than their religion. 


gion.” 


ACTS OF THE APOSTLES. 


CHAP. 


XIX. 131 





KING JAMES’ VERSION. 


whom all Asia, and the world 
worshippeth. 

28 And when they heard these 
sayings, they were full of wrath, 
and eried out, saying, Great is 
Diana of the Ephesians. 

29 And the whole city was 
filled with confusion: and having 
caught Gaius and Aristarchus, 
men of Macedonia, Paul’s com- 
panions in travel, they rushed 
with one accord into the theatre. 

30 And when Paul would have 
entered in unto the people, the 
disciples suffered him not. 

3L And certain of the chief 
of Asia, which were his friends, 
sent unto him desiring him that 
he would not adventure himself 
into the theatre. 

32 Some therefore cried one 
thing, and some another: for the 
assembly was confused, and the 
more part knew not wherefore 
they were come together. 

33 And they drew Alexander 
out of the multitude, the Jews 
putting him forward. And Alex- 








GREEK TEXT. 
^ ^ a E ГА ^ € ЕЈ 
тте HY ОМ 1 Aria кой 7 oikov- 
7 L 28 > 7 
шел) сєВєтои. Акоосаутєѕ 
\ , ГА ^ 
бе Kal yevoxevor zrÀypets Óvp o0, 
У , и e 
expagov Aéyovres, Meyan 1 
/ 
"Артєшѕ "Edjeatov. ™ Koi 
3 Ё: е A GA , 
€rÀgoO9 ù moùs ОЛ cvyxv- 
e , № 
oewos: фрилоар тє оробдоџадоу 
` ^ , 
eis TO Üéarpov, avvapmacavres 
4e A > 
Taiov kai `Арістарҳоу Mare- 
, 7 ^ , 
ovas, тоуєкдђиооѕ Tov ITavAov. 
^ MT и 
9) тод 06 llavAov BovAouévov 
, ^ > ` ^ > » 
єісєЛбєїу eie тоу Óruov, ovk etov 
$vN e ГА 31 ` AS 
афто» oi padnrat. Tives дє 
^ > ^ v ^ 
кої TOV '"Acipxdv Ovres avrQ 
` RS 
Piro, mémpavres mpos avrov, 
"n ^ ^ e ` 
тарекаЛоуи pn odvar éavrov eis 
N и 32 >» ` d 
то Üéarpov. аАЛог pev оду 
y и 5 ^ е э 
@ЛЛо Te expagov: Tv yap 7 êk- 
, 
KAnola  cvykexvuér, kal oi 
/ 
mAelous oUk деса», Tivos évekev 
ГА a ^ ^ 
cvveAgAU0ecav. 33 ёк ё TOU 
v 
óxAov mpocBiBacay | AAé£av- 
/ ^N ^ 
дроу, mpoBadovrwy avróv TeV 


‘Lovdaiwv: ó 06 'AAé£avópos 





REVISED VERSION. 


whom all Asia and the world 
worship. 

And when they heard this, 28 
they were full of wrath, and 
cried out, saying, Great is 
Artemis of the Ephesians. 
And the whole vcity was filled 
with tumult, and having 
caught Gaius and Aristarchus, 
Macedonians, Paul’s compan- 
ions in travel, they rushed 
with one accord into the the- 
atre. And when Paul would 
have gone in to the people, 
the disciples suffered him not. 
And some of the chief men of 31 
Asia, who were his friends, 
sent to him, entreating him 
not to venture himself into 
the theatre. Some, therefore, 
cried one thing, and some an- 
other: for the *»assembly was 
confused, and the greater part 
knew not wherefore they were 
come together. And they 
drew Alexander out of the 
crowd, the Jews urging him 
yforward. And Alexander, wav- 


rn 


9 





Y H zoles 00. ‘Oln is rejected by Ln., Tf., omitted on the 


itself.” 


It is as lawful for us to call it congregation, as for 


authority of AB 13, 40, and Coptic, Arm. “OuodIvuador, con- 
corditer—uno animo, with one consent. 

= Hv yao ў exzdnova ovyzezyvuern.  Exzhnote here represents 
a mob, а tumultuous assembly, concourse of people. In N. Test. 
it is appropriated to a Christian congregation, or the whole 
Christian community. Literally and appropriately, in N. T. 
currency, it is represented by the word congregation, or as- 
sembly, a meeting of a people, always communicating the idea 
of calling out, or of their being called out of the world. The 
root, exxahew, evoco, I call out, is not found in the Christian 
Scriptures. Ехх/уога, in its one hundred and fourteen oc- 
currences, is only three times translated assembly. In every 
other case it is misrepresented by the word church, an ab- 
breviation of xvgrcov oios, contracted into kuriok, or kyrke. 
It answers to, or it responds to the Hebrew kahal et edah, 
from yaad, that is, to assemble, or, to congregate. Critica 
Sacra. It is added by the same high authority, exxdjoce, pro- 
prie сейит aliquem, а superiori aliquo convocatum in finem 
polliticum vel ecclesiasticum denotat. The same high author- 
ity says, * The English word church is ambiguously taken by 
the people for the place of the assembly, and for the assembly 





the Papists to call it assembly. See ch. 7 : 38; 1 Cor. 1: 2, 
nyeaouevors ev Xovotw Inoov, xAnroig &ytotc, OVV TAOL TOLE 
enmalovuevois то ovoua vov Kvgiov uov Inoov Хоготоо, ev 
marti толр avtov te хол uwv, “to the sanctified in Christ 
Jesus, called saints, with all that call upon the name of our 
Lord Jesus Christ in every place, both their Lord. and ours.” 
Such is Paul’s exegetical development of a particular church 
of Christ, and of the church universal as he understood the 
genius, relation, and character of that institution. 

The definition of a thing is the true philosophy of its name. 
So God himself gave names to his own operations in the 
drama of creation. And so taught he his son Adam. Hence 
whatever significant names Adam gaye were appropriate 
names; and God himself approved them giving to him a di- 
ploma, so that whatsoever name he gave to any living creature 
that became the name thereof.” 

у Hoorfifaoav, “ prodire, faciebant? Kuin.; “they thrust 
forward," Wes., Dodd.; “ they dragged him," Penn; * put- 
ting him forward) Wakef.; “urged forward,” Hack. In 
this verse we have zrgofaAÀo, and лоовиВабо, each found 
only twice in the Christian Scriptures, and used by Luke, the 


ACTS OF THE APOSTLES. CHAP. XIX. 





KING JAMES’ VERSION. 


ander beckoned with the hand, 
and would have made his de- 
fence unto the people. 

34 But when they knew that 
he was a Jew, all with one voice 
about the space of two hours 
cried out, Great 2s Diana of the 
Ephesians. 

35 And when the town-clerk 
had appeased the people, he said 
Ye men of Ephesus, what man 
is there that knoweth not how 
that the city of the Ephesians is 
a worshipper of the great god- 
dess Diana, and of the image 
which fell down from Jupiter ? 

36 Seeing then that these 
things cannot be spoken against, 
ye ought to be quiet, and to do 
nothing rashly. 

37 For ye have brought hither 
these men, which are neither 
robbers of churches, nor yet 
blasphemers of your goddess. 

38 Wherefore, if Demetrius, 
and the craftsmen which are 
with him, have a matter against 
any man, the law is open, and 
there are deputies: let them im- 
plead one another. 

39 But if ye inquire any thing 
concerning other matters, it shall 
be determined in a lawful assem- 


bly. 





GREEK TEXT. 


7 ^ ^ y 
катасєісаѕ THY хера, т0єХєу 
34 


> ^ a / ЕЈ 
атоЛоуєіс дол TQ дро. єті- 
, ^ e > ^ ^f 3 
yvovrov дє от: ‘Lovdaios єоті, 
` , , ГА э , 
ow: €yévero pia єк партои ws 
3 a , , ^ 
emi opas dvo kpaCovrov, MeyaAy 
e» > 7 5 
5» Apres Eperiov. ® Kara- 
7. BAR є ` ` 
сте Лаз дє о ypapparevs TOv 
d ` » > и 
oxAov, dnow, ’Аубрев "Ede 
, A > v ^ 
clot, Tis yap сти avOpwros 0$ 
> , ` > ГА / 
ov ywooke. THY Eeciwy поћи 
, 5 ^ , 
veokopov ovcay TNS peyadns 
^ > , ^ 
eas Apreuiðos kal ToU Aore- 
^ э и S. “A 
Tous; 3 avaytippyTev оду òv- 
ГА , ^ 
TOV TOUTOV, O€ov ETTV Ups 
ГА е ^ 
KATEOTAAMEVOUS  vmapyeu, Kai 
^ M Z 97 3 ^ 
pndev тротєтєѕ mparrew. 9 yd- 
M ^ , 
yere yàp Tovs avdpas rovrovs, 
3 e / 
oùre ієросоЛооѕ ойте BrAacdy- 
^ ^ ` ^ Ч 
povras ryv бейр úpðv. 3 в 
\ 5 " ` 
ие’ оду Anunrpios kal oi ovv 
> ^ ^ ГА , 
«or техитой Tpos Twa Aoyov 
: : р 1 
€xovgiv, ауораїог ayovra, кой 
> 4 , > > ^ 
avOuTarol elaiv* Єукаћєіт@са» 
, 2 , , 
алоб. * el дє Te тєрї éré- 
3 A 3 ^ , 
pov етаСутете, €v TH évvóug ék- 
ГА 3 Z, 
KAnoia émAvOnoera. * kal 








REVISED VERSION. 


ing the hand, would have 
made his defense to the peo- 
ple. But when they knew 34 
that he was a Jew, all with 
one voice, about the space. of 
two hours, cried out, Great is 
Artemis of the Ephesians. 
And when the +city-clerk : 
had appeased the people, he 
says, Ephesians, what man is 
there who knows not that 
the city of the Ephesians 
is a worshipper of the great 
Artemis, and of the image 
which fell down from Jupiter? 
Seeing then that these things 
cannot be spoken against, you 
ought to be quiet, and to do 
nothing rashly. For you have : 
brought hither these men, 
who are neither robbers of 
temples, пог уеб revilers 
of your goddess. Therefore, if 
Demetrius, and the artisans 
that are with him, have a 
complaint against any man, 
the law is open, and there are 
proconsuls: let them accuse 
one another. But if you in- : 
quire any thing concerning 
other matters, it shall be de- 
termined in the lawful *assem- 


36 


ec 
a 


es 
> 





former exclusively, and the latter once by Matt. 14: 8. 
“Then was Alexander advanced out of the multitude, the 
Jews having put him forward," Boothr.; “but when they had 
thrust Alexander out of the crowd, the Jews pushing him 
forward, and he, waving his hand, wished to make a defense 
to the people," Thomp.; * Waved his hand, and wished to 
make a defense," Murd, Penn. 


2 `О youuuarevs, “ scriba in multis Asi» civitatibus magi- 
Stratus erat et personam primariam in senatu agebat, leges in 
tabulas referebat earumque conservator et custos erat præ- 
legebat etiam, que in concione populi prælegenda erant, ut 
adeo commode voc. yeauuarevs etiam reddi possit prefectus 
tabularii, archivarius, Canzler, cf. de scribis veterum, eorum- 
que diversis ordinibus Trotzius ad calcem Hermani Hugonis 
libri de prima scribendi origine, p. 436, seq.” Kuincel, in loco, 
p. 298, Tom. 3. 

* In Asia Minor, as coins and inscriptions show, such was 
the title of the heads or chiefs of the municipal government ; 


their duties being to register the public acts and laws, and to 
keep the records," Winer, Hack. 

Neoxogov, literally temple-sweeper, was an honorary title 
granted to certain Asiatic cities, because of their care and 
expense bestowed on the temple and worship of their elect 
| deities. Kuinœl, 311. 4. There was a similar tradition in 
regard to a statue of Artemis in Tauris (Eurip., Iph., T. 977), 
and also one of Pallas at Athens (Pausan., I., 26. 6). Hack., 
p. 276. 

а Tegoovhovs ovre Bhaognuovrytas tyv Ota» vuov. Yuwv 
rejected by Gb., Sch., Ln., T£, as is “eas” in v. 35. Tov- 
tovs, Gaius and Aristarchus. 

è Ayooatot = utpat ayovtar = ауооаог, courts are held, 
= the law is open, ch. 16: 19; 17:5. Kae avOwzraror eot, 
the class is referred to; there being but one in every 
province. 

This indicates that their meet- 
There may be a syna- 


с Ey тр evvouw exziņoig. 
ing or assemblage was an illegal one. 





ACTS OF THE APOSTLES. CHAP. 








KING JAMES’ VERSION. 


40 For we are in danger to 
be called in question for this 
day’s uproar, there being no 
cause whereby we may give an 
account of this concourse. 

41 And when he had thus 
spoken, he dismissed the assem- 


bly. 


CHAP. XX. 


Амр after the uproar was 
ceased, Paul called unto him 
the disciples, and embraced them, 
and departed for to go into Ma- 
cedonia. 

2 And when he had gone over 
those parts, and had given them 
much exhortation, he came into 


Greece, 
3 And there abode three 
months. And when the Jews 


laid wait for him, as he was 
about to sail into Syria, he pur- 
posed to return through Mace- 
donia. 

4 And there accompanied him 
into Asia, Sopater of Berea; and 
of the Thessalonians, Aristar- 
chus and Secundus; and Gaius 
of Derbe, and Timotheus; and 
of Asia, Tychicus and Trophi- 
mus. 

5 These going before, tarried 
for us at Troas. 

6 And we sailed away from 





GREEK TEXT. 


№ и 3 ^ 
yap  kiwóvvevouev | €ykaAeto дош 
^ ^ 7 2 
OTATEWS тєрї TNS стиєроу, HN- 
^ , z ` Ф 
devos airíov отарҳоутоѕ Trepi oU 
, > ^ , ^ 
Ovvyooje0a. arrodovvat Aoyov THs 
^ , ^ 
сострофӯѕ rasrgs. * Ка табта 
LI e > / ^ > 7 
eim@v, amehuoe THY ékkAgaíav. 


CHAP. 


` ` ГА 
МЕТА 6€ то ravoacba Tov 
, , e 
OopuvBov, mposkaňerapevoşs 0 
^ ` ^ 
llaüAos rovs pabnras, kai аста- 
^ 2 ^ ^ > 
aapevos, é£rA0e TopevOnvar eis 
rjv Makedoviav. ? Abov dé 
та ирт ékeiva, kal rapakaAéaas 
` , ^ MEA 
avtovs Aoy@ поЛАФ, "AOev eis 
x и , ^ 
rjv `ЕЛЛада 3 mowjcas re uh- 
vas трех, yevouévne avr émt- 
^ е ` ^ , , , 
BovAns ото røv lovOaiov péd- 
э z > X ГА 
Лоуті avayerOa eis THY Xvptav, 
€yévero yvøun тод vToaTpEepew 
dia Makedovias. * awvetzero 0€ 
> ^» ^ A , № , 
aŭro axpı Ts Actas Swmarpos 
^ , 
Bepo.aiosy> Өєсосаћоикєои de, 
"Apiorapxos kal Lexovvdos, kal 
Taios AepBaios kai Tipodeos: 
> ` ` / 
Asavo: д, Гохикоз kai Трофи- 
e ГА 
pos. 5 обтог mpoeAOorTes éme- 
е ^ a A 6 22 ^ \ 
vov nas ev Tpoaóv ° тех дє 
> ` ` e 
e€eTACoapey perà TAS Tuépas 


XX. 








XX. 133 


REVISED VERSION. 


bly. For we are in danger 40 
of being called in question for 
this day’s ‘uproar, there being 
no cause in reference to which 
we shall be able to give an 
account of this concourse. 
And when he had thus spoken, 
he dismissed the assembly. 


CHAP. XX. 


Ахр after the ‘disturbance 1 
had ceased. Paul ealled to 
him the disciples, and em- 
bracing them, departed to go 
into Macedonia. And when 2 
he had gone over those parts, 
and had given them much 
fexhortation, he came into 
Greece, and haying spent three 3 
months there, he resolved to 
return through Macedonia, 
the Jews having laid *wait for 
him, as he was about to em- 
bark for Syria. And there 4 
"accompanied him to Asia, So- 
pater of Berea, and of the 
Thessalonians, Aristarchus and 
Secundus; and Gaius of 
Derbe, and Timothy; and of 
Asia, Tychicus and Trophi- 
mus. And these goingbefore, 5 
tarried for us at Troas. And 6 
we sailed away from Philippi, 





eogue of Satan, as well as a synagogue of Jews—so of the 
church—a church of Christ, and a church of Antichrist. 


4 Eyzaleroĝat otaosws лғог, to be summoned, called to 
So would we designate such 
Riot “at common law is a tumultuous dis- 


account, concerning this riot. 
an assemblage. 


turbance of the peace by three or more persons.” 


* Tov SogvBov, ex 90005 et Вот, clamor, also pugna, battle, 
In its whole currency in N. T., com. ver., it is 
The verb Fogvfeoua is also 


contention. 
represented by tumult, uproar. 


found twice in this book, ch. 17: 5, set on an uproar. 
us the word disturbance, being generic, rather than specific, 


is, we think, preferable in this place. 


Exit mogevdnva, 


This is quite pleonastic. 
to go, departed for, is our present formula. 
to improve Luke’s style by our provincialisms. 


Webster. * Enpovins. 


With 


Departed 
We presume not 





f TTaouzaheoas avtovs loy лой. This лаоахадғо is one 
of Luke and Paul's favorites. 
use in the Christian Scriptures. 
occurrences in N. T., they use it over eighty times. To exhort, 
to comfort, to beseech, are its most popular representatives. 
This is exclusively one of Luke's words, and 
found only in this single book of Acts. 
wait, are its only representatives, com. ver. 
stratagems, would be sometimes more definite. It is of ere 
and fovdn, because those that lie in wait for one another 
take counsel together. 

В Suvemteto де avto. 
found only in this place in ће N. T.—comitor, to accompany. 
We have #ло and éxouaz, operor and sequor, as well as exw, 
dico, now out of use in the present tense. 
augment, « is inserted after = through all modes. 


They almost monopolize its 
Of more than one hundred 


Laying, or lying in 
Insidiz, snares, 


Crit. Sacra. 
Suverouae is an ала heyouevor, 


Instead of an 


134 


ACTS OF THE APOSTLES. 


CHAP. XX. 








KING JAMES’ VERSION. 


Philippi, after the days of un- 
leavened bread, and came unto 
them to Troas in five days; 
where we abode seven days. 

7 And upon the first day of 
the week, when the disciples 
came together to break bread, 
Paul preached unto them, (ready 
to depart on the morrow) and 


y AOonev mpos 





GREEK TEXT. 


^ / ` , 
Tov аброи ато ФіМттор, kal 


Троада ари рери тете, ou 
Orerphjapev npépas erra. ‘Ey 
бе т) ша Tov саВВатор, avv- 
pypévov тор pabynt@v тоо кЛа- 
оби арто», о Па?Лоѕ dued€yero 
avrois, meAAwy e&vevae TH Єтау- 





REVISED VERSION. 


after the days of unleavened 
bread, and came to them to 
Troas, in five days, where we 
abode seven days. 

And on the first day of 7 
the ‘week, when we came 
together for the breaking a 
loaf. Paul discoursed with 
them, ready to depart on 


> ` > ^ 
GUTOUS A me 








i “And on the first day of the week, we being assembled 
to break bread;? not то» шма9утот, but бше», as in the 
com. ver, Hackett. This is based on the authority of Gries- 
bach, Scholz, Lachmann, and Tischendorf, followed by Wesley, 
who has it, * And on the first day of the week, when we were 
met together, to break bread.” 

“Upon the first day of the week which was called the 
Lord's day, the Christian sabbath, to break bread.” “ The 
Eucharist as the Syriae has it, intimating by this, that they 
were accustomed to receive the holy sacrament on each 
Lord’s day.” Adam Clark. 

* And on the first day of the week, when we assembled to 
break the Eucharist,” Мага. Syr. ver. “And on the first day 
of the week, when the disciples met together to break bread, 
to celebrate the Eucharist,” Doddridge. He adds, “it is well- 
known that the primitive Christians administered the Eu- 
charist every Lord's day." 

Ev de vp ша tov ваВВалот. The force, or import, of 
the definitive article is forcibly indicated here. Before Oeos, 
in the Christian Scriptures, it uniformly represents the God 
of all the Israel of God, whether in blood, Jew or Gentile. 
It distinguishes Jesus, God, and Christ always as the subject 
of a proposition from every other God, Jesus, or Christ. 
There were many Gods, Jesuses, and Christs in the days of 
the Apostles; but they were not honored by any inspired 
man with the article 6. See Acts 7:45; Heb. 4:8; Col. 
Аз sete: 

The article before wa usoa, or before ura, without puega, 
in the New Test. is always indicative of one and the same 
day. It therefore indicates, in this connection, the day of 
the meetings of the first Christians, to remember and honor 
the day of the Lord's resurrection. On this day the Holy 
Spirit descended, in Jerusalem, on the first Christian church 
in full assembly met. For trav маток vov, пиар is sub- 
stituted by Gb., Sch., Ln., Tf. We met—we met “to break 
bread,” or to break a loaf. 

К? ао, fractio, Luke 24: 35; Acts 2:42, is its whole 
currency in the N. Test. The meeting of, or on, the first day 
of the week, alluded to here, and in the Epistle of Paul to 
the Corinthians, was for this purpose; hence their contribu- 
tions were, on this day, to be made by special requirement 
from Paul. 1 Сог. 16 : 2. This also indicates Christian 





offerings to the Lord, in behalf of his cause and people. 
There is no specific reason assigned for this assembling, but 
communion in worship, and communion in contributing to the 
Lord's cause and people. Paul to the Corinthians commands 
the latter, and the practice of the Christian church at Troas 
is commendatory of the former, 

If Bagster’s Greek text must in all cases be preferred, we 
should then read it, “ And on the first day of the week, the 
disciples having assembled to break a loaf.” 

And on the first of the week, ev de ту uia tæv oaggavov. 

Eis is here tantamount to zewros. See Matt. 28:1, owe 
de oaßßatwv, the end of the sabbath. Owe, vespera, serum 
diei—late of the day. The period of the day sunset and mid- 
night. It ceased at midnight; only used by Matthew and 
Mark. The owe, or end of the sabbath, was the ez«g o0zovar 
—the dawning—es wav оп Вато», of the first of the week. 
In the instance before us, дмгое is understood as indicated by 
wta—the day of the week, and not the time of the day. 

The first day of the week and the first day of creation are 
solemnly associated in the memory of the Christian. Light, 
in the drama of creation, was the first offspring of creative 
power. * Hail! holy light, of heaven first born!” Thus by 
his bidding God made darkness the mother of light. Light 
sprang from eternal darkness at the bidding of God, and Jesus 
from the night of the grave brought immortality to light. 
Hence Christ/s first communion with his disciples was upon 
this day. Hence its consecration to the memory of that 
event. Hence it became the day of solemn and joyful assem- 
blies. Conventibus Christianorum sacris et eucharistice cele- 
bratum fuisse ex hoc loco patet. Vide Mosheimius, de rebus 
Christi, ante Constantini Mosh., p. 116, Kuin., cum multis aliis. 


) Aeros occurs some ninety times in the N. T. In com. 
ver. it is always translated loaves in the plural number ; but 
in the singular number, one case excepted, always bread. 
In the case excepted there was a sort of necessity for trans- 
lating it loaf, because a whole ship’s company had but one 
loaf. In that case to have translated it one bread, would 
have been wholly inapposite. Such laxity is peculiarly faulty, 
in a case, where Paul argues the unity of the church from 
the fact that in its assemblies they had but “one loaf,” of 
which they all partook. In this case the argument makes 
loaf, and not bread, indispensable. See ch. 2 : 42. 


ACTS OF THE APOSTLES. CHAP. XX. 


KING JAMES’ VERSION. 


continued his speech until mid- 
night. 

8 And there were many lights 
in the upper chamber, where 
they were gathered together. 

9 And there sat in a window 
a certain young man named Eu- 
tychus, being fallen into a deep 
sleep: and as Paul was long 
preaching, he sunk down with 
sleep, and fell down from the 
third loft, and was taken up 
dead. 

10 And Paul went down, and 
fell on him, and embracing Azm, 
said, Trouble not yourselves; for 
his life is in him. 

11 When he therefore was 
come up again, and had broken 
bread, and eaten, and talked a 
long while, even till break of 


GREEK TEXT. 


^ , 
тоо Aoyov 
8 даар dé 


, , 
piov, Tapérewé тє 
, 
МЕХрЕ рєсороктіоо" 
Лартадєѕ ikaval €v TQ 0 ) 
apmades ікауоі ву bic ru 
> 
o noav cvvyypuévot. * KaOnme- 
, А AR » 
vos дє Tis. veavias ovoparı Fù- 
, ^ [4 
rvxos eri THS Üvpi&os, катаферо- 
© ^ и 
pevos бтиф Palet, durdAeyopevou 
n^ , 3 - ^ 
ToU llavAov emi пАеор, кат- 
^ \ ^ 3 
evexOeis ато Tov Ümvov, émeaev 
\ ^ , , 
«TO TOU TpiGTÉyOU като, кой 
74 СА ^ X е 
npOn vexpos. © KataBas de ó 
^ s > ^ 
Latos Єтєтєсєу avro, каї ovu- 
A 5 ` ^ 
TepiÀAaBov etre, My OopvfBe- 
е ^ ` ^ > ^ 
обе 1 yap pux) avro ev avri 
з > ^ \ 
éotw. |’ AvaBas 2 каї kAa- 
y ГА 
gas арто» кої yevoapevos, ep 
, TA v ^ 
ikavov те ópuiÀoas axpis о?у, 





REVISED VERSION. 


the morrow, and continued 


| his speech till midnight. And 


there were many lamps in the 
upper *chamber, where we 
were assembled together. Aud 
there sat in the open window 
à certain young man, named 
Eutychus, who had fallen into 
a deep sleep: and as Paul 
was long ‘discoursing, he 
sunk down with sleep, and 
fell from the third story, and 
was taken up dead. And 
Paul went down, and fell 
upon him, and embracing him, 
said, Be not troubled, for his 
"life is in him. And when he 
had come up, and had broken 
the "loaf, and eaten, and talk- 


day, so he departed. 

12 And they brought the 
young man alive, and were not 
a little comforted. 

13 And we went before to 
ship, and sailed unto Assos, there 


ovtws ЕЛЕ. 





xOnpev eis THY 


` ^ ^ M , 

Tov поїда (фита, кої парекЛя- 
> ГА 

Onoay ov метро. 

ГА 3, 2% ` ^ Sila. 

zpoeAQovres ert то TAOLOY, avh- 
» > ^ 

Ассор, ékeiÜev 


12 ed a long while, even till day- 
break, so he departed. And 
they brought the young man 
calive, and were not a little 
comforted. And we went for- 
ward to the »ship, and sailed to 


nyayov 6 


13 ‘H pueis дё 








к For тосо» read nuev, Gb., Sch., Ln., Tf. Ноар де laura- 
des ixavai—ev Ty vzegao, in the upper room. 

1 Aaheyouevov tov Havihov exe ztÀstov, while Paul was long 
In modern times, we confound 
preaching, discoursing, and teaching. This is a frequent 
source of confusion and error, in many minds. When and 
where the Apostles, once and again, use two words in the 
same connection, we ought also to use two. See ch. 5: 42, 
where both words occur in the same period as indicating two 
distinct works, preaching and teaching. 

For то» uafntov tov, Gb., Sch., Ln., Tf. substitute jaar ; 
making it read, We having assembled to break bread, Paul 
discoursed with them, instead of, * The disciples came together 
‘to break a loaf, or ‘to break bread, and Paul discoursed to 
them." We cannot make it preached to them; for, in com. 
ver., in no other passage than this, is dcadeyowae rendered to 
preach. Та its thirteen occurrences in the Christian Scrip- 
tures, ten of which are in this book, it is represented by 
dispute six times, by reason four times, and once by * speak- 
eth.” The distinctions which etymology would suggest, are 
not always regarded with minute accuracy in the Hellenistic 
dialect. It seems certain that this dialect has been much in- 
fluenced in its forms and significations by the ordinary use of 
the Hebrew, or, to speak more correctly, the Syro-Chaldaic. 


discoursing, not preaching. 


Aialeyouae is better rendered by dissero than by any other 





Roman word.  Dissero, to discourse, to declare. “ Dissere 
cum aliquo de re aliqud, in utramque partem." Cicero. To 
discourse with any one concerning anything on either side, 
pro or con. 

т Qy;,—for his life is in him—soul, or life, are equally its 
representatives. 

2 Tov сото», Tf., Ln., Mey., Hack., not а loaf, but the loaf. 
J'evaaugvos, v. 11, and having eaten.  Love-feasts were usual, 
in connection with the Eucharist, or Lord's supper generally 
preceding it. Here, as they sat very late, it may have been a 
refreshment before separating. * 

КЛасиѕ «prov хаг ysvamusvos. This was an ordinary meal 
for refreshment. The same formula, xAaoas аото», breaking 
bread, or, breaking a loaf at that day, and amongst that peo- 
ple, intimated any refreshment by food, special, or common. 


° Hyayov—they brought him into the assembly борта, 
living, alive; xagexhnInoay ov uetorws, and were not a little 
comforted. 


P “And we went before him to the ship," Penn. “We 
went before to the ship,” Thomp. “We going before into 
ship,” Wes. “Then we went forward to the vessel,” Wakef. 
* But we went before into the ship," Dodd. “ Апа we went 
on board the ship,” Murd. “And we went before to the 
ship,” Boothr. Doctors differ in small, as well as in great, 


136 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


intending to take in Paul: for so 
had he appointed, minding him- 
self to go afoot. 

14 And when he met with us 
at Assos, we took him in, and 
came to Mitylene. 

15 And we sailed thence, and 
came the next day over against 
Chios; and the next day we ar- 
rived at Samos, and tarried at 
Trogyllium; and the next day 
we came to Miletus. 

16 For Paul had determined 
to sail by Ephesus, because he 
would not spend the time in 
Asia: for he hasted, if it were 
possible for him, to be at Jeru- 
salem the day of Pentecost. 

17 And from Miletus he sent 
to Ephesus, and called the elders 
of the church. 

1S And when they were come 
to him, he said unto them, Ye 
know, from the first day that I 
came into Asia, after what man- 
ner I have been with you at all 
seasons, 

19 Serving the Lord with all 
humility of mind, and with many 
tears and temptations, which be- 





matters. 





We most incline to Wakefield, though we had so 


GREEK TEXT. 


, ^ 
péAAovres avadapBavew тор 
^ ^ 5 
Пабло: ойто yap ùv діатєта- 
, и gA , 
ypévos, péAAov avTos meCevew. 
Е ГА € ^ ^ 
М $e 0 cvvéBaAev pv els тти 
/ , ` у 
"Дасо, avadaBovres avrov NÀ- 
, э ^ 
Oopev cis MurvAgvgy:. ” karei- 
, ^ , 
бер amomAevaavres, TH ETLOVTN 
` ^ 
катуртуоарею аутікро X(ov: TÀ 
^ e ТА , > 4 
бе erépa mrapeBaXopev eis Za- 
pov: kal peivavres ev Tpayva- 
^ , d 
Мо, TH орел) TAP opev eis Mi- 
H и € ^ 
Атои. 18 ékpwwe yap о Llavdos 
^ ` му e 
таратћє0сои Tyv Libero, ows 
` > ^ ^ 
ил) yerynTtar avT@ xpovorpigraat 
3 A 439. / z ^ , 
ev тр Aoig comevde yap, e 
ÓvvarOv av avT@, THY иёра 
^ ^ , > 
rns llevrgkoaTüs yeveoOa eis 
€ / 
LepoooAvupa. 
N M ^ , 

U^Amo Oe tHe MiAnrov Téu- 
te ГА 
was ceis Ефеєсоџ, рєтєкаЛєсато 

` ^ 
Tovs тптрєсВотєрооѕ TNS €KKAN- 
Tias. 
SN 5 ЕЈ ^ Ca^ ^ , , 
avrov, єілєу аутоіѕ, Ypels eri- 
\ е > 
стасбє, ато проте vuepas аф 
© 3 p > ` > , ^ 
js ereBnv eis Tyv `Асіар, TOS 
© ^ ^ , , 
pe? vuv Tov парта xpovov 
> , 19 f ^ , 
eyevouny, OovAcvov TQ корию 
^ 
META 1001$ TATELVOPPOTVINS кой 
^ , ^ 
ToAA@Y дакроор kai TELPAT HOV, 


iS , ` 
cs дє TApEYEVOVTO TPOS | 





XX. 


REVISED VERSION. 


Assos, there intending to take 
in Paul: for so he had *appoint- 
ed, intending himself to go on 
foot. 
at Assos, we took him in, and 
And hav- 
ing sailed thence, we came 


And when he met us 
came to Mitylene. 


the next day over against 
Chios; and the next day we 
arrived at Samos, and remained 
at Trogyllium; and the next 
day we came to Miletus; for 
Paul had determined to sail 
past Ephesus, that he might 
not spend the time in Asia; 
for he hastened, if it were 
possible for him, to be at Je- 
rusalem on the day of Pente- 
cost. And from Miletus he 
sent to Ephesus, and called 
for the relders of the con- 
gregation. And when they 
were come to him, he said to 
them: You well know from 
the first day that I came into 
Asia, "in what manner I have 
always been with you, serving 
the Lord with all humility of 
mind, and with many tears 





Hm 


4 


= 
on 


m 


6 


н 


7 


— 


8 


taoow—ch. 13 : 48—as many аз were ordained to eternal life, 


rendered it, before we сопзиЦе4. Вип. As confirmatory of our 
version of it, we find in Mark 14 : 35, it is so rendered com. 
ver. 

a Otw yao ev Dratetayuevos. Tasow, Siatacow, лоотао- 
douai, дгатетауиғроѕ, are of one family in their root, and 
more frequently used by Luke than any other N. T. writer; 
taoow five times used by Luke, and four times by all other 
inspired writers. 

Поотавооисг—опу by Luke, and only once—before ap- 

' pointed, ch. 17 : 26; and Óver«coc sixteen times in N. T., 
nine of which by Luke, translated, com. ver., by command, 
appoint, ordain, set in order, here appointed; ordained to 
eternal life, ch. 13:48. The civil magistrates are ordained 


of God, Rom. 13:1, yet inaugurated by man. Тотто, or 





believed—as were disposed, or determined for eternal life. 
* Determined,” Boothr., Dodd.; “so disposed," Wakef. Luke 
is not speculating or philosophizing on the subject. It is de- 
clared as a fact, a Divine and glorious fact. God granted to 
the Gentiles the benefit of repentance even to everlasting 
life. 


г Поговьтеоотз. The word, occurring sixty-seven times in 
New Testament, is, with one exception, represented by elders, 
once old, and once eldest, in the plural. 


тт Поз, “how? “after what manner,” “by what means.” 
It is both declarative and interrogative in N. Test. currency, 
in our idiomatic style. Im what manner is, with us, as we 
judge, in better taste. 


ACTS OF THE APOSTLES. CHAP. 


XX. 157 





KING JAMES’ VERSION. 


fell me by the lying in wait of 
the Jews: 

20 And how I kept back noth- 
ing that was profitable unto you, 
but have shewed you, and have 
taught you publicly, and from 
house to house, 

21 Testifying both to the 
Jews, and also to the Greeks, 
repentance toward God, and 
faith toward our 
Christ. 

22 And now behold, I go 
bound in the spirit unto Jeru- 
salem, not knowing the things 
that shall befall me there: 

23 Save that the Holy Ghost 
witnesseth in every city, saying, 
that bonds and afflictions abide 
me. 

24 But none of these things 
move me, neither count I my 
life dear unto myself, so that I 
might finish my course with joy, 
and the ministry which I have 
received of the Lord Jesus, to 
testify the gospel of the grace 
of God. 


Lord Jesus| 





GREEK TEXT. 


^ и ^ 
Tov cvpBavT@y шог €v rais èri- 
^ ^ > , 20 е 
BovAates røv  lovOaiov: os 
> N e 4 ^ 
ovdev опеотеЛарли Tav cupde- 
, ^ ^ ^ CN S 
povrov, TOU pu) avayyethou уш 
кой дадаш ы Ôn porig кой 
кат’ OLKOUS, * Stapaprupopevos 
’ Tovõaiois тє ко “HdAnow ту 
` ` , 
els Tov Ocov jeravoixv, koi mi- 
` > ` , e ^ 
oT тту eis тоу Kvpiov nov 
^ , р ^ 
Inooiv Xpiróv. ? koi viv 
, NS , ^ , 
ідоо eyo dedepevos TÈ Tvevpare, 
тореборои eis ‘Tepovoadiy, та 
ev А отвара por ш) 
©, 23 mAnv ore то Пьебма 
Nae X , ГА 
то Ay.ov ката поћи барарто- 
с z 
pera. Aéyov, OTe Seopa pe каї 
> 
OAAres pevovow. 2 ЛА ovde- 
` , ^ > A X X 
vos Aoyov TroLovpLaL, ovOe exo TNV 
Wvx5v pov тушо» €gavrQ, ws 
^ A , ` 
TeAct@oat Tov Ópouov HOV мета 
^ ` ^ 3. 
xapas, каї THY Ovaxoviay nv ЕЛа- 
` ^ ГА ^ 
Bov пара To) Kvpíov соў, 
діаџартурас дог то evayyeALov 
Ths xapitos тод Oo). ® кої 








REVISED VERSION. 


and trials, which befell me 
by the plots of the Jews: 
and that I have kept back 
nothing that was profitable, 
but have declared to you, 
and have taught you both 
publicly, and from house to 
house, testifying both to the 
Jews and Greeks, ‘reforma- 
tion **toward God, and faith 
toward our Lord Jesus Christ. 
And now behold, I go bound 
in spirit to Jerusalem, not 
knowing the things which 
will befall me there: except 
that the Holy Spirit testifies 
in every city, saying, that 
bonds and afflictions await me. 
But none of these things move 
me, neither count I my life 
dear to myself, so that I may 
finish my course with joy, and 
the ministry which I have re- 
ceived from the Lord Jesus, 
to ‘testify the gospel of the 
grace of God. And now be- 25 


20 


21 


24 





з Meravoie. See ch. 2 : 38. 


Why God should be the special object of repentance, or 


'* Eis tov Kugwov—es tov Osov—ers. In the philosophy 
of this preposition there is motion, progress; not repose, not 


absolute rest. 
cence. 


Whereas e» is indicative of repose, rest, quies- 


Repentance, or reformation, toward God, is, to say the least, 
awkward and clumsy; and faith toward the Lord Jesus is no 
better. 


realize not its dissonance with either reason or taste. 


It is, however, so consecrated and familiar that we 
Ward, 

toward, from the Saxon weard, and this from the radix of the 
` Roman verto, versus to turn—toward. Motion to is the incipient 


idea. Motion to, into, unto, or on to. Hence the splendidly 
awkward conception, from glory to glory—an eternal ascent. 
or reformation, toward God, and faith toward 
Godward, Christward, are equally 


proper, їп and of themselves. 


Repentance, 
our Lord Jesus Christ. 





Froward is only fromward, or | 


turning from. 


reformation, and our Lord Jesus Christ the special object of 
faith in the Apostolic teachings, is an interesting question, on 
which one remark at present must suffice. Sin terminates upon 
God in its dishonoring him, and faith upon Jesus Christ as 


honoring him in expiating it. 


Of 
fifteen occurrences of this word in N. Test, ten are found in 


t ZhiauegrvgaaÜ'at то evayyehvoy ms yagitos tov Osov. 
Luke's narratives; to witness, to testify, to charge, are its rep- 
resentatives in his writings, com. ver. Three times charge, in 
Paul's Epistles to Timothy and Titus. 
gens testificari,' Beza. “ Exprimitur vis prepositionis dca, vel 
potius exacte testificans ut prepositio ða notet penetrationem,” 


“Testificor, obtestor, per- 


In the Septuagint it is in all cases the representative 
It properly indicates, I call God 
to witness that the following words indicate the truth. It indicates 
to us the solemn and earnest manner in which the apostle Paul 


Piscator. 
of ssm. Leigh’s Crit. Sacra. 


preached the gospel. 


138 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


25 And now behold, I know 
that ye all, among whom I have 
gone preaching the kingdom of 
God, shall see my face no more. 

26 Wherefore I take you to 
record this day, that I am pure 
from the blood of all men, 

27 For I have not shunned to 
declare unto you all the counsel 
of God. 

28 Take heed therefore unto 
yourselves, and to all the flock 
over the which the Holy Ghost 
hath made you overseers, to 
feed the church of God, which 
he hath purchased with his own 
blood. 

29 For I know this, that 
after my departing shall griev- 
ous wolves enter in among you, 
not sparing the flock. 

30 Also of your own selves 
shall men arise, speaking per- 
verse things, to draw away dis- 
ciples after them. 





GREEK TEXT. 
viv 1009 ССА ода, OTL OUKETL 
дусо ве то тросотоу pov vets 
mávres, êv ois du AOov KNPÝT TOV 
ти Вата» Tov Өєо?. 26 S10 
paprupopat vp ev ™ о иерох 
мере, ore Kabapòs eyo ато TOU 
аїратоѕ mavrov' *' où yap ùre- 
oredáuny тод ил) avayyeat 
oiv паса» тур PBovdAjny Tod 
Oeo. 78 просеХЕТЕ оду éavrois 
kai торті TO тои, ev Ф nds 
то Пиєдра то " Ауу ёдєто ёті- 
скӧтооѕ, Toysaive THY ёккАт- 
aíay ToU Өєоў, nv srepierouja aro 
duc ToU idtov аїратоѕ. 7? éyo 
yap ода тобто, Ott єісєАєустор- 
тои мета Tv E iv pov AUKoL 
Papeis eig „раз, ш) „Федореуог 
тод Toruviov: kai €& Фифи 
avTayv avagTycovrat avdpes Aa- 
Aoüvres OweaTpaup.éva, TOU ато- 
стар ToUe paÜ5ràüs mioo av- 





и “Ore хадаооз eyw ало rov aiuatos mavtwr. Eyo xafa- 
ооѕ—іп apposition—no verb intervening, 


substantive verb. 
bably from the Beotian Zoy« 


understood. 


It seems most probable that sy«-—pro- 
—gaye to us the pronoun J, 
which, in the absence of every verb, indicates I am. 
then, associated only with an adjective, ecu: is essentially 


a whole diocess, the 


always imply the | bishops over it. 


Here, 





For Osov, Gb., Ln., 
if not with more authority, substituted xvorov. 
Lectures on Biblical Criticism. Hack. 

‘Hy xeguomoato dua vov вдох ациатос. 


XX. 


REVISED VERSION. 


hold, I know that you all, 
among whom I have gone 
preaching the kingdom of 
God, will see my face no 
more, wherefore I take you 
to ttwitness this day, that I 
am clear from the blood of all. 
For I have kept nothing back, 
but have declared to you the 
whole "counsel of God. Take 
heed. therefore, to yourselves, 
and to all the flock in 
which the Holy Spirit has 
constituted you "*overseers, to 
feed the congregation of the 
Lord, which he has purchased 
with his own blood. For I 
know this, that after my de- 
parture fierce wolves will 
enter in among you, not 
sparing the flock. Also from : 
among your ownselves, men 
will arise, speaking "perverse 
things, to draw away disciples 


nm 
= 





church at Ephesus had a plurality of 


Tf. have, I judge, with more propriety, 
Dayidson’s 


TTcouxoveo wae, 


Tov amaros, literally, the blood, but, substantively, the 
life; for the blood is the scabbard of the life of every 
earthly animated being. орто», of course, in this same 
sententious oracle, implies оосо». 

Е» тр onuegov usoa, in the Attic style, or dialect, is 
tantamount to vyÓe ўкра, hoc die, this very day, hodiernus 
dies. "This is superlatively formal and impressive. 

" Ту» fovigr—fovÀj is one of Luke's favorites. In its 
twelve occurrences in the Christian Scriptures, he employs 
it nine times. In arguing the internal evidences of the 
Christian records, one who is attentiye to the peculiar style 
of the inspired writers, could testify to their respective style, 
as we testify to the faces of men. The man that wrote the 
Acts of the Apostles, could not have written the testimonies 
of Matthew, Mark, or John; nor could any one of them, by 
any possibility, have written the two books of Luke. 

The counsel of God is not the advice, opinion, consultation, 
prudence, or deliberation, but the purpose, design, will, direction, 
command of God. It is used in these different shades, all 
comprehended in his revealed will. 


uu Елгохолтооѕ, bishops, overseers. Instead of one bishop to 





found only here and 1 Tim. 3: 13, purchase ; * purchased by 
his blood,” “purchased а good degree,” ,(1 Tim. 3 : 13), 
whence is derived the word лғ0701015. 

This word, zregerocnars, is found five times only in N. Test. ; 
and, in com. уег., is represented by purchased possession, 
Eph. 1: 14; obtain salvation, 1 Thess. 5 : 9; obtaining 
glory, 2 Thess. 2:14; saving the soul, Heb. 10:39; a 
peculiar people ; a people of acquirement. Greek Concordance. 
Such is the entire history of the inspired use and currency 
of this litigated word. Like all other words of much con- 
secrated currency, it has passed through a fiery furnace. 

According to the Pr Sacra, peculium, Ep. 1 : 14; 
acquisitio, 1 Thess. 5 : 9; ecclesia—the church of God is 
so called, which Peter calls (1 Ep. 2:9) populus acquisi- 
tionis, Bits acquired or purchased people. Acquisivit per 
sanguinem suum; id est, per mortem cruentem Filii sui. 
Grotius. Conservatio, Heb. 10 : 39; 1 Pet. 2 : 9. Лаоѕ 
eis Megutomow; a peculiar people; “а people for purchas- 
ing." According to the Greek, for so the verb is used, 
Acts 20:28; also 2 Thess. 2: 14. Crit. Sacr., p. 207. 

* Zheoroeuusva. This is also one of Luke’s words: of its 
seven occurrences, it is five times employed by him. He 


ACTS OF THE APOSTLES. CHAP. 


KING JAMES’ VERSION. 


31 Therefore watch, and re- 
member, that by the space of 
three years I ceased not to warn 
every one night and day with 
tears. 

32 And now, brethren, I com- 
mend you to God, and to the 
word of his grace, which is able 
to build you up, and to give you 
an inheritance among all them 
which are sanctified. 

33 I have coveted no man’s 
silver, or gold, or apparel. 

34 Yea, ye yourselves know, 
that these hands have ministered 
unto my necessities, and to them 
that were with me. 

35 I have shewed you all 
things, how that so labouring 
ye ought to support the weak, 
and to remember the words of 
the Lord Jesus, how he said, It is 
more blessed to give than to re- 
ceive. 

36 And when he had thus 
spoken, he kneeled down, and 
prayed with them all. 

37 And they all wept sore, 
and fell on Pauls neck, and 
kissed him. 

38 Sorrowing most of all for 
the words which he spake, that 
they should see his face no more. 
And they accompanied him unto 
the ship. 





GREEK TEXT. 


N ^ 
31 005 урпуорейте, pvnpo- 
/ e , 
VEVOVTES OTL триєтіау VvUKTa Kal 


TOV. 


e / э , ^ 
"uépav оок ÊTAVTAUNV nera да- 
ГА ~ y 
Kpvav vovÜerdv eva ékaoTov. 
32 s ^ , eT. 
кой тауду паратідєцог Ups, 
> ` ^ ^ ` ^ ` 
aderAgpol, TH Oep kai то Лоуф 
^ ^ > ^ e^ 
TNS Харітоѕ avro), TH Suvapeve 
3 ^ ^ ^ 
етокобор ой Kal доброг viv 
, ^ и 
KAnpovopiay êv Tois ŅyiaTpévois 
S ГА ^ 
33 аруоріоо 1) xpvaiov 


^ e ^ > \ > ГА 
7 шатороб ovdevos ereOvpnoa: 
34 


TATW. 


> А; \ и e ^ 
avrot дє ylYMOKETE OTL TALS 
, ^ ^ 5 > 
Xpelas pov Kal Toig одо: per 
3 A е , " ^ Ф 
epot UTNPETNTAY at xetpes атои. 
35 , e , ex^ e a 
парта тебе а viv, OTL обто 
^ ^ у 
котідитаѕ дє avTiAapBaver Oat 
^ ^ ГА 
Tov &cÜcvoUvrov, HVNUOVEVELV тє 
~ ГА ~ fe > ^ 
tov Aoyov ToU Kupiov `Гсо?, 
e МЕ 3 z , > 
оті autos cime, Макарюр єсти 
, ^ ^ ГА 
Oidovat padrAov у ЛарВарєи. 
2) ^ \ \ , 
36 Kat ravra. єітоу Oels rà yova- 
€ ^ ^N ^ э ^ 
та адтоб, соу пӣсі» AVTOLS трос- 
ГА 
núéaro. 
` и ` 3 ie 
клаидиов zr&vrov* кой €mumregov- 


€ X \ 
7 “Travos è éyévero 


< ` , = , 
Tes €mi тоу Tp&XyAov tov llav- 
3 
38 оду- 
z z И ^ / © 
vopevoL parioTa єті TO Àoyo o 
s , G4 > , Z : С ER 
ELPNKEL, OTL OUKETL рєЛЛоусі TO 


ГА / 
Лоо, kareQ(Aovv аттор" 


/ ^ ^ 
7TTpog oov ауто? Üeopetv. 7 po- 


и AN s Y , s ^ 
єтєштоу дє avrov elg TO 7rÀotov. 








XX. 


REVISED VERSION. 


after them. Therefore watch, 


and remember, that during 
three years I ceased not to 
warn every one night and day 
with tears. And now, "breth- 
ren, Г commend you to God, 
and to the word of his grace, 
which is able to build you up, 
and to give you an inheritance 
among all them who are sane- 
tified. 


man’s silver, or gold, or ap- 


I have coveted no 


parel. You yourselyes know, 
that these hands have Minis- 
tered to my mecessities, and 
to those that were with me. 
I have shown you in all re- 
spects that by so laboring 
you ought to support the weak, 
and to remember the words 
of the Lord Jesus, that he him- 
self said, It is more blessed to 
give than to receive. And 
when he had said this, he 
kneeled down, and prayed with 
them all. 
much, and having fallen on 
Paul's neck, they kissed him, 
sorrowing especially for the 
words which he had spoken, 
that they would see his face no 
more. And they accompanied 
him to the ship. 





quotes it once from the Saviour. Literally the verb dcaorgepa, 


perverto, distorqueo. 
piorum dicuntur perverse. Crit. Sacra. 


is its most literal representative. 


w Adehpor, omitted by Ln., Tf, as also £r, after dovrae. 


Both are, indeed, implied. 
all the sanctified. 


Here it is perversa et depravata. 


Ev tots jyvaouevots naow, amongst 


Ayn is the root of a large family, a nega- 


‘Vise im- 
Distorqueo, to distort,| act and a state. 


and saves, as well as 





variety. 


pardons a fallen man. 


And they all wept : 


139 


31 


32 


33 


34 


35 


-36 


38 


tive of yy—not of the earth—the sin-polluted earth. _ Sancti- 
fication as well as justification and adoption, indicate both an 
There is one that justifies, sanctifies, adopts 
There is a state 
of justification, of sanctification, of adoption and of sulvation. 


In states there are no degrees, in character there is an indefinite 


140 


ACTS OF THE APOSTLES. CHAP. 


XXI. 








KING JAMES! VERSION. 


CHAP. XXI. 


Амр it came to pass, that after 
we were gotten from them, and 
had launched, we came with a 
straight course unto Coos, and 
the day following unto Rhodes, 
and from thence unto Patara: 

9 And finding a ship sailing 
over unto Phenicia, we went 
aboard, and set forth. 

3 Now when we had dis- 
covered Cyprus, we left it on 
the left hand, and sailed into 
Syria, and landed at Tyre: for 
there the ship was to unlade her 
burden. 

4 And finding disciples, we 
tarried there seven days: who 
said to Paul through the Spirit, 
that he should not go up to Je- 
rusalem. 

5 And when we had accom- 
plished those days, we departed, 
and went our way; and they all 
brought us on our way, with 
wives and children, till we were 
out of the city: and we kneeled 
down on the shore, and prayed. 

6 And when we had taken 
our leave one of another, we 








Y Алоолао®дғутас. 


them," Dodd., Wakef. ; 
Wette, Rob., Murd. ; 
from,” Boothr. 


Алоолао is, with one exception, found 
only in Luke, represented, com. ver., by draw, withdraw, draw 
away; here, after we were gotten away. 
“haying departed from them," De 
“torn away,” Wes., 
“ Having torn ourselves from them” 
violent; we prefer, having departed from them. 


GREEK TEXT. 


CHAP. XXI. 
^ ^ 
"2X де eyevero avaxOnva 
^ , > ^ 
pâs «mooTacÜévras ат avTOv, 
ЕЈ , z > M 
evOvdpopnoartes 7 Абомер eis THY 
^ En х epa M e , 
Көр, тр де é£ys eis ryv Родор, 
> ^ , , 2 ` e 
kakeiĝev eig Татара. “ кой eù- 
, ^ ^ 
povres sÀotov ðiamepõv eis Poi- 
3 , » 
ику,  emuavres aan Onper. 
3 dvaavavres бе nv _Ктроь, 
кой каталитоитех се eùwvu- 
шоу, €mAéouev eis Xvpíav, kai 
, Z: ^ 
kari]x8nuev eis Tupov: єкєісє 
yap ny то motov йтофортбо- 
pevov Tov yopov. 
` 
povres Tous шабутаѕ, emepeiva- 
^ е и е и е 
pev афто NuEpas Єтта` OlTLiVES 
^ / wy \ ^ , 
TQ llavAo éAeyov Ova то? mvev- 
d e 
partos, p) avaBaivery eis “Lepov- 
/ fap Ge 
саћу. 


Kal aveEv- 


\ 3 , е ^ 
ore дє €yévero nuas 
e€aptica Tas ера, eEeADov- 
Tes ёторєоореба, протештортоу 

` 

прах &vrov соу уруси kai 
, ej z ^ / 

Tékvots ews EEO TNS TOAEWS, Kal 
, ` ГА > < 

Üévres та yovara émi тор aiyia- 
` ‘pA 6 NS 

Лоу тростобацеба. ° kai аста- 
и > ГА > ГА > 

aapevot adAndAovs, emépnpuev eis 





REVISED VERSION. 


CHAP. XXI. 


WHEN now it came to pass, 
that we put to sea, having de- 
parted from »them, we came 
with a straight course to Cos, 
and the day following to Rho- 
des, and thence to Patara. 
And having found a ship cross- 
ing *over to Phenicia, we went 
on board, andset sail. Now 
having had a view of Cyprus, 
and having left it behind on 
the left hand, we sailed to 
Syria, and landed at Tyre: for 
there the ship was to unlade 
her cargo. And having sought 
out the "disciples, we remained 
there seven days; who said to 
Paul, through the Spirit, that 
he should not go up to Jeru- 
salem. But having *complet- 
ed the days, we went on 
our way; and they all with 
their wives and children con- 
ducted us on our way, till we 
were out of the city; and 
having kneeled down on the 
shore, we prayed. And hav- 
ing embraced one another, 


tw 





* Separated from | Kuin., in loco. 


Penn; separated | Luke 19: 11. 


is too 


had a view of Cyprus.” 





ipsius nominis mentionem formidarent, et pro, agcoregos fre- 
quenter dicerent svervuor, quasi dicas bene nominatum," 
Avapavavres де my Kvzgo», “and having 
Avagaw is found only here, and in 
There it is translated appear, literally, having 
had Cyprus brought up to sight. 


*oZhantoow. Aiansoaw, in its six occurrences in N. T., is 
represented by passed over, gone over, only here sailing over, 
com. ver. This is an implied use of the word, for which we 
see no propriety. We might as well say, in speaking of one 
passing over a country, that he walked over it, which is not 
implied in Ózezegew; better say crossing over, leaving the 
manner to the discretion of the reader. 


^ Karalırovrss uvtny svorvuor, on the left, an adjective, 
not an adverb. “Proprie соготғоос est sinister," Kuincel, 
Hack.; “sed cum dextre partes apud veteres boni habeban- 
tur ominis; sinistre autem infelicis, inde factum ut Grzci 





v Kat avevgovtes tovs иадттаѕ. The article and the pre- 
position in these words are untranslated in vom. ver.; fully 
expressed it should be read, and having sought out the disci- 
ples. Avevgioxo, employed only by Luke, and by him but 
twice, is translated by found, Luke 2 : 16, and here by find- 
ing. Had it been evgeozo, this would have sufficed; but the 
preposition is thereby regarded as redundant, and untrans- 


| lated ; a license of dangerous precedent. 


с Etfaprito, in its second occurrence, 2 Tim. З : 17, is ren- 
dered thoroughly furnished, here, fully accomplished ; with us, 
“ completed,” Boothr.; “the days were ended,” Thompson, 
Wakef.; “finished,” Wes. 


ACTS OF THE APOSTLES. CHAP. 





KING JAMES’ VERSION. 


took ship; and they returned 
home again. 

7 And when we had finished 
our course from Tyre, we came 
to Ptolemais, and saluted the 
brethren, and abode with them 
one day. 

8 And the next day we that 
were of Paul’s company depart- 
ed, and came unto Cesarea; and 
we entered into the house of 
Philip the evangelist, which was 
one of the seven; and abode with 
him. 

9 And the same man had four 
daugthers, virgins, which did 

` prophesy. 

10 And as we tarried there 
many days, there came down 
from Judea a certain prophet, 
named Agabus. 

11 And when he was come 
unto us, he took Paul's girdle, 
and bound his own hands and 
feet, and said, Thus saith the 
Holy Ghost, So shall the Jews 
at Jerusalem bind the man that 
owneth this girdle, and shall de- 
liver Aim into the hands of the 
Gentiles. 

12 And when we heard these 
things, both we, and they of that 
place, besought him not to go 
up to Jerusalem. 





GREEK TEXT. 


` ^ 3 ^ xX. е , 
TO TrÀotov, EKELVOL дє отєстре[ау 
` / € ^ ^ N 
eis ra ta. ' Hyes 0 тор 
^ Z DIN , 
mAovv Swavvoavres amo Тороо 
, > A 
katnvTnoapev cis Tiroàepaiða, 
D > , ` э M 
kai астасашєџог rovs adeAous 
euetvauev vuépav шау Tap av- 
^ 8 ^ я , > , 
rois. ? тр de ётарріоу é£eAQov- 
e ^ ^ 3 
Tes 01 mepi тоу ШабЛоь jAGov 
> J» ^ , , 
eis Kaugapeuxv: kai єісєАдоџутєѕ 
^ 5 ^ 
eis Tov oikov Ф:Літтоо Tov evay- 
^ ^ 74 ~ 
ує№атой, тод OVTOS єк TOY епта, 
3 , > > ^ 9 ^ 
EMELVAJLEY пар’ GUTO. TOUT@ 
к 5 А p , 9 , A $ 
дє сау Ovyarepes тарӣєџог réa- 
ГА 
capes. mpopytevovoa. | èm- 
, \ € ^ , 
pevovrov è yuav vuépas TAEL- 
^ , > ` ^ > 
ovs, кат]ћбє tis ато THs Tov- 
ГА , sie P N 
datas mpodytns ovoparı ` Aya- 
11 К 3 ` ` Gy ^ 
Bos: kat eA8ov проб nas, 
VF ` 4 ^ e£ 
kal apas туу борти ToU Паоло, 
ГА ^ \ ~ 
дусаѕ тє avTov Tas уєіраѕ кой 
` A s и и ` 
Tous побас cime, Гаде Aéyet то 
^ \ vy ^ 
Пьебра To  Aytov, Tov avdpa 
© 5 e Fd © e , 
ob eat 1 борт abr, одто dy- 
5 € ^ [4 > 
covgiv ev lepovaaAnp oi Tov- 
^ / ^ 
даї0:, каї Tapadacovar els yei- 
, ^ 12 ¢ X 9, , 
pas Over. Ds дє nkovoapev 
табта, TapeKaAovpev nels тє 
e / ^ \ 
кай oi EvTOTLOL, TOU u) avaBai- 


34 X , e , 
vew | avrov eis LepovoaAnp. 


XXI. 141 


REVISED VERSION. 


we went on board the ship, and 
they returned home. Now we, 7 
having completed the voyage, 
came down from Tyre to Pto- 
lemais, and ‘saluted the breth- 
ren, and remained with them 
one day. And the next day 8 
we ‘departed, and came to Ce- 
sarea; and entering into the 
house of Philip the evangelist, 
who was one of the seven, we 
remained with him. Now the 9 
same man had four daughters, 
virgins, who prophesied. And 
as we remained there several 
days, there came down from 


n 


0 





Judea a certain prophet, nam- 
ed ‘Agabus. And when he 
came to us, he took Paul’s 
girdle, and binding his own 
hands and feet, said, Thus, 
says the Holy Spirit, So shall 
the Jews at Jerusalem bind 
the man who owns this girdle, 
and shall deliver him into the 
hands of the Gentiles. 

Now when we heard these 12 
things, both we, and they of 


mm 


1 





that place, besought Paul not 
to go up to Jerusalem. Then 13 





3 Доласоиғрог, osculor, amplector, to salute. Rom. 16 : 16, 





Pilixnov тоо evayyehorov, Philip the Evangelist. 


“ This 


“Salute one another with an holy kiss.” Paul uses this word 
very often—nineteen times in the sixteenth chapter of the 
Romans—indicative of the most cordial greetings and saluta- 
tions. This being a very solemn and affectionate adieu, it is 
presumed that no word in our currency so fully expresses it, 
as the word embraced. "This gives the fullest latitude to the 
reader, to infer the manner of the adieu. 

* The phrase, of лесе vov Mavlov, after e&edIovres, is repu- 
diated, by some of our best critics, as an interpolation. Prof. 
Hackett affirms it to be untenable. It is retained in Bagster's 
text. But that is not sufficient authority against the testimony 
of collators, Elz., Gb., Sch., Ln., and Tf. 

For shĝov, citouey is substituted by the Elz., Gb., Sch., 
Ln. Tf. 





title appears to have been given to those who had no stated 
pastoral charge, but who traveled from place to place, and 
preached as they had opportunity, Hack. “ Evangelists in 
the Apostolie age were not the regular and constant teachers 
of the church, but were sent by the apostles into various 
cities; ut vel elementa religionis Christiana traderint vel in- 
stitutionem Apostolorum continuarent,’ Kuin., as referred to by 
Professor Hackett, vol. 3, p. 316. It is only found here in 
the book of Acts, and twice in Paul's epistles, Eph. 4 : 11; 
2 Tim. 4 : 5. 


f AyaBos—ts meogntas, a certain prophet, first named ch. 
11 : 28, and again in this place. He is known to us only as à 


Christian prophet. 


ACTS OF THE APOSTLES. CHAP. 


XXI. 





KING JAMES’ VERSION. 


13 Then Paul answered, What 
mean ye to weep, and to break 
mine heart? for I am ready not 
to be bound only, but also to 
die at Jerusalem for the name 
of the Lord Jesus. 

14 And when he would not 
be persuaded, we ceased, saying, 
The will of the Lord be done. 

15 And after those days we 
took up our carriages, and went 
up to Jerusalem. 

16 There went with us also 
certain of the disciples of Ces- 
area, and brought with them 
one Mnason of Cyprus, an old 
disciple, with whom we should 
lodge. 

17 And when we were come 
to Jerusalem, the brethren re- 
ceived us gladly. 

18 And the day following Paul 
went in with us unto James: and 
all the elders were present. 

19 And when he had saluted 
them, he declared particularly 
what things God had wrought 
among the Gentiles by his min- 
istry. 

20 And when they heard 7, 
they glorified the Lord, and said 
unto him, Thou seest, brother, 
how many thousands of Jews 





GREEK TEXT. 


13 amexpiOn O6 o Павлов, Ti 


я 7 A , 
тогєітє KAaiovTes Kat gvuvÜpv- 
и ^ ^ 
TTOVTES Lov THY кардіау; eyo 
AR > , ^ E ` ` 
уар ov povov deOnvat, аЛа Kat 
> A E fe ` ELT 
«zo0aveiv eis LepovoaAnp érot- 
У AN ^ / ^ 
pos €xo UTEP то? OvouaTos тоў 
2 ^ : x 
Kvpíov ’Inaod. И Mù mepo- 
, ^ ^ A 7 
pevou дє avTov, yovxacapev el- 
, ^ и. ^ , 
movtes, To OéAmua тод kvpiov 
и 
уєиссдо. 
` \ ^ e и , 
15 Mera 8€ ras npepas ravras 
y. 5 
алтоскєрасајєро: aveBaivoper eis 
‹ , ^ ^ 
Tepovoadnp. 18 cvvjAOov 8€ 
^ ^ ` = 
каї Tov рабутор aro Kaira- 
ГА ^ б S v Ф 
pelas ооу nly, &yovree Tap Ф 
~ rd 
EecOapev, Mvacwvi tur Kv- 
ГА > , ^ 
TPP, аруа пату. 
> [^ ^ 
' l'ENOM EN.QN дє роу 
ЫЈ 37. А > , 28 , 
eis lepomoÀvua, &opévos єдє- 
Eavto $páe oi adeApoi. 1 rq 
^ , , ^ ^ 
дє emiovon eiae o LavdAos ovv 
e wy ` ^, ^, 
пи Tpos “LaxwBov, v&vres те 
и ГА 
тарєуєџоуто трєсВотєрог. 
19 ÉD z, , ` 3 
kai üaTacdevos avrovs, EN- 
^ ^ e e. 
yetro каб ev ёкастоу œv eroi- 
[4 ` , ^ N ^ ^ 
gev 0 Өєоѕ év rois €Üveot діа Ths 
^ e Ж , 
Suakovias афтод. *° oi дё akov- 
эү / ` , G 
cavres єдоЁабоу тор корор" ei- 
А > ^ ^ , \ 
пор TE avT@, Oewpeis адєЛфе, 
, , SEEN > , 
Toca pupiades воли -ovOatov 


e 
ог 





REVISED VERSION. 


Paul answered, What do you, 
weeping and breaking my 
Sheart? for I am ready not 
only to be bound, but also to 
die at Jerusalem for the name 
of the Lord Jesus. And when 
he could not be persuaded, we 
ceased, saying, The will of 
the Lord be done! 

And after those days we 
packed up our *baggage, and 
went up to Jerusalem. There 
went with us certain of the 
disciples of Cesarea, bringing 
us to Mnason a Cyprian, an 
old disciple, with whom we 
should ‘lodge. 

Now when we were come 
to Jerusalem, the brethren 
gladly received us. And the 
day ‘following Paul went in 
with us to James, and all the 
elders were present. And 
when he had saluted ‘them, 
he related particularly what 
things God had wrought 
among the Gentiles through 


his ministry. And when they ? 


heard it, they glorified the 
Lord, and said to Paul, You 
see, brother, what "myriads 
of Jews there are who have be- 





[e 


4 


- 


8 


xj 
> 


E SurPovarovres uov tyv zagðiav; breaking my heart? 
Their distress was unnecessary. We have a 
bold oxymoron, equal to this, chap. 5 : 41, хату иди atı- 
шаадаг, were accounted worthy to be disgraced, to suffer 
shame for his name. Hack., Kuin. Elegans oxymorum inesse 
observarunt, Cassaubonus et Wolfius. 


Erowos eyw. 


в Prxvoxevacauevoe is here preferable to олоохғоадашерог, 
Ln. Tf, Gb. Hack. “having packed up our baggage, and 
prepared for the journey ;? “making up our baggage,” Dodd. ; 
“we have put our goods upon," Penn. Dr. Bloomfield asks, 
why arooxevagauevot should not mean to pack up baggage, as 
the same verb signifies exonerare alvum. I apprehend the 
reason to be, because fo pack wp signifies onerare, and is the 
reverse of exonerare. Mattheei reads, exox., Scholz, eztoox. 
Penn. 





i Ayorvss— Mvaacrt stands by attraction for ayorres maga 
Mvaocovt лао ф EevuaD uer, bringing us to Mnason, with 
whom we should lodge. (Ols., Mey., De Wette, Hackett.) 

Доҳсиф wadntn = падут «m ejns, an ancient, not an 
aged disciple. We more familiarly say, an old disciple. He 
may have been converted on the day of Pentecost. Hack. 


j This seems to be the fifth time the apostle visited Jeru- 
salem, since he set out against the brethren at Damascus. 
For гдЕЁарто, axedeEavro is preferred by Ln., Tf. 

к Tn—emovora, on, or immediately after, their arrival. 

1 Aoxaoauevos avtovs. In N. T. currency it is generally 
represented by salute, embrace, greet. 

Aa tys Staxoviag avrov, through his ministry. 

m JToget uvoraðes, what myriads, multitudes, believe. Zn- 
dora tov vouov, zealots for the law, an objective genitive. 


ACTS OF THE APOSTLES. CHAP. XXI. 





KING JAMES’ VERSION. 


there are which believe; and 
they are all zealous of the law. 

21 And they are informed of 
thee, that thou teachest all the 
Jews which are among the Gen- 
tiles to forsake Moses, saying, 
that they ought not to circum- 
cise ther children, neither to 
walk after the customs. 

22 What is it therefore? the 
multitude must needs come to- 
gether: for they will hear that 
thou art come. 

23 Do therefore this that we 
say to thee: We have four men 
which have a vow on them; 

24 Them take, and purify 
thyself with them, and be at 
charges with them, that they 
may shave ther heads: and all 
may know that those things 
whereof they were informed con- 
cerning thee, are nothing; but 
that thou thyself also walkest 
orderly, and keepest the law. 

25 As touching the Gentiles 
which believe, we have written 
and concluded that they observe 
no such thing, save only that 
they keep themselves from things 
offered to idols, and from blood, 
and from strangled, and from 
fornication. 

26 Then Paul took the men, 
and the next day purifying him- 
self with them, entered into the 
temple, to signify the accom- 
plishment of the days of puri- 
fication, until that an offering 








GREEK TEXT. 


^ £ ^ и 
T@V TETLOTEVKOT@V. каї TAVTESŞ 
^ , и 
Gorai Tov vopov vTapxovar. 
21 , \ ` ^w 
KatnxnOnoav дє mepi сой, OTL 
, $ 
атостасіау д:даскєѕ ато Mow- 
ж X \ A N, 4 
céos rovs ката та €Üv» TAVTAS 
> , и ^ ГА 
Гоодо!ооѕ, Aéycw ил] тєритєшиєии 
> ^ ^ д N ^ Y, 
GLAD Te TERRA uoc Tols ect 
22 тр оду ёсті; 
тоѕ det пАђӣоѕ avveAOety- 


GovTar yap ore €AnAvOas. 


^ ^ 
TEPLTATELV. TAV- 


ГА 
акоу- 
23 тоў- 
5 , GA Z 
TO оду Tomoov о сог Àéyopev' 
by e ^ 4 , > ` 
eigiv nly &vOpes TETTUpES ео 
и 349 € ^ 24 , 
exovTes eh éavràv: TOUTOUS 
\ € ГА A > 
тараЛаВоу аумобути ovv avù- 
^ ^ э > = 
то, кої OaTavnooy ÈT QUTOLS, 
e д ` ` 
iva Evpnowvra тур Kepadny, 
` ^ z y ge A 
kal yv@oL TAVTES OTL Ov KATH- 
1 А 
XNvTae пєрі сой ovdevy воть, 
> N ^ ERN. З EN x , 
&ÀÀ& gTOLX€l$ KAL AUTOS TOV VO- 
^ ` ^ 
pov dvdaccwv. °° пер dé àv 
, ЕЈ ^ ^ 
TETLOTEVKOT@Y €Üvàv nueis ere- 
/ , M 
стєЛаџєу, kptvavres итдєу ToL- 
^ ^ > ^ ^ 
оотоу трей QUTOUS, €i uy Qv- 
z > ` , > , 
Лассєсбдо avrovs то T€ єідоло- 
b "c 
Üvrov кої TO aipa каї TViKTOV 
M ГА 26 , € ^ 
Kal поруеам. Tore о Па?- 
Лоб та adap ovs avd ў 
$ тар v Tous avdpas, Tjj 
exopévy прера civ avrois аул 
obeis ela je eis TO lepüv, ôray- 
y€AAov thy екпАпрооли Tov 


e ^ ^ ^ D 
мерфи TOV бумороб, ews об 








REVISED VERSION. 


lieved ; and they are all zealous 


143 


for the law; now they have 21 


been informed concerning 
you, that you teach all the 
Jews who are among the 
Gentiles "apostasy from Mo- 
ses, saying, that they ought 
not to circumcise their chil- 
dren, neither to walk after the 
customs. What then is it? 
The multitude must needs 
come together; for they will 
hear that youhave come. Do 
this, therefore, which we say 
to you: We have four men 
who have a?vow on them- 
selves; staking these with 
yourself, purify yourself with 
them, and bear the charges for 
them, that they may shave 
their heads: and all will know 
that those things of which 
they were informed concern- 
ing you, are nothing, but that 
you yourself also walk order- 
ly, and keep the law. 

‘But as respects the Gen- 
tiles who have believed, we 
have already written and con- 
cluded, that they observe no 
such thing; only that they 
abstain from things offered to 
idols, and from blood, and 
from things strangled, and 
from all kinds of lewdness. 

Then Paul ‘took the men, 
and the next day purifying 
himself with them, entered 
into the temple, announcing 
the fulfillment of the days 
of purification, till the offer- 


24 





з Arrootaota, standing off, not merely, standing off, but 
standing off from. This term, now transferred into our lan- 
guage, needs no representative. JZavras, omitted by Ln., Gb., 
as somewhat doubtful. 


о Tt ovv eote; what then, is it? more familiar than, what, 
therefore, is it ? 
P Jews alone made such vows. This settled their nationality. 


3 Tovrovs xagahaBoy буто®тте ovv avtos, xat балауђооу 
ex avro, taking these with thyself purify thyself with 
them. 





* Meot де twv mencorevzotwy едро», but, with respect to 
the Gentiles who have believed, тиғи, we (the apostles and 
brethren at Jerusalem), comprehends the whole assembly 
convened at Jerusalem, reported, “ The apostles, the elders, 
and the brethren,” ch. 15 : 23, Antiochian, Syrian, and Cili- 
cian Gentiles, constituted the brethren addressed. 


* /Таоадабор refers to his connecting himself with them, 
as in v. 24, not to his taking them to the temple. 
belongs to буо ғис, not to econec, Mey. Hack., 
the fulfillment of the days of the purification." 


Luv avroig 
“ announcing 


144 


ACTS OF THE APOSTLES. CHAP. 


XXI. 





KING JAMES’ VERSION. 


should be offered for every one 
of them. 

27 And when the seven days 
were almost ended, the Jews, 
which were of Asia, when they 
saw him in the temple, stirred 
up all the people, and laid hands 
on him, 

28 Crying out, Men of Israel, 
help. This is the man that 
teacheth all men every where 
against the people, and the law, 
and this place: and further, 
brought Greeks also into the 
temple; and hath polluted this 
holy place. 

29 (For they had seen before 
with him in the city, Trophi- 
mus, an Ephesian, whom they 
supposed that Paul had brought 
into the temple.) 

30 And all the city was mov- 
ed, and the people ran together: 
and they took Paul and drew 





GREEK TEXT. 


mpoomvex8n Umep érós ékaaTov 
аотфи 1 проофора. 27 ws де 
, 
€ueAAov ai Єпта прера ovv- 
^ e DN ^ > / 
reAetgÜat, oi ато ths Aias 
> ^ , SEN 3 
Tovdaio. Oeavapevor a)rOv év 
Lol c ^ , ^ ^ 
TQ ієрф, gUwéyeov тарта Tov 
будо, кой єтеВаЛоу Tas Xeipas 
er avrüv, ? kpáCovres, ' ‘Avdpes 
‘TopanXtra, PonOetre. obros 
э e 4 ^ ^ 
cot 0 avOpwmos 0 ката тоб 
^ ^ и ^ ^ 
A«oU Kal TOU vOLOU каї TOU TO- 
, Ve ^ 
TOU TOUTOU пазтаз TAVTAXOU ді- 
РА СА 
ETL те kai _ЕЛАтраѕ 
ela jyayev eis то (еро, каї кєкоі- 
VOKE TOV ayov тото» TOUTOV. 
9° Hoav yàp троєюракдтє T'po- 
` 22 y. э ^ СА 
piov Tov ’ИНфеочор ev тр Tode 
` > ^ ^ , © > 
суу аўтф, Ov €vojpuCov OTL eis 
^ e ` > , e ^ 
то ієроу elonyayev 0 JIavAos. 
n exer On тє Ņ тоћ№ ОА kai 
, 
€yévero avvópoju) Tod Aaov: koi 
ГА ^ , R 
emtAaBopmevoe Tov IlavAov, &A- 


бао-каи: 





REVISED VERSION. 


ing should be offered for each 
one of them. 

Now as the seven ‘days were 27 
about to be completed, the 
Jews who were of Asia, when 
they saw him in the temple, 
stirred up all the people, and 
laid hands on him, crying out, 
Israelites, help! This is the 
man who teaches all men 
every where against this 
people, and the law, and this 
place: and further "also has 
brought Greeks into the tem- 
ple, and has polluted this holy 
place. For they had for- 
merly seen with him in the 
city, "Trophimus, an Ephesian, 
whom they supposed that Paul 
had brought into the temple. 
And all the city was moved, 
and the people ran vtogether, 
and seizing Paul, they dragged 


ec 
о 





у. 26. 

Oi ало tns Aovas Tovôaioc the Asiatic Jews—proconsular 
Asia—not the continent so called. 

Two opinions haye been entertained of the bearing of the 
import of these seven days, whether in reference to the com- 
pletion of the vow itself, or in reference to the period when 
the yow would cease—the first being the vow itself, and the 
other the completion of its time. The last is, in our judg- 
ment, preferable to the first; for the first is opposed to ebeor 
ue ўузашеро» ev то tegm@, ch. 24:18. The vow was yet upon 
him at the time of his arrest. 

Qs де вигй4о», now as the seven days were about to be 
completed, i. e., according to the views generally entertained, 


t Ai énta jucoae refers to ўиғоо» vov &yvtauov, 


the seven days during which the vow of these Nazarites was 
still to continue, after Paul became a party to it (Beng., Kuin., 
Olsh., De W.). Ai, in this case, refers to the days mentioned 
у. 26. “Ai, before ёлта zucca, in this connection most na- 
turally recalls the тера vov &yrtajov just spoken of,” Hack. 
“When the seven days were almost ended,” Wakef.; “аз the 
seven days were to be completed," Thomp.; *and when the 
seventh day arrived," Murd.; “were about to be accom- 
plished,’ Wes., Dodd.; “when the seven days were almost 
ended," Boothr. 

* Ex те хог, and further also. This with Luke is a com- 
mon phrase. In this book, chs. 1:1; 2: 26; 9 : 1, etc., and, 





further also, moreover. Te is found aboye one hundred and 
fifty times in this single book of Acts, and but seven times in 
his gospel. 


* Trophimus the Ephesian first appears in ch. 20 : 4, and 
again in 2 Tim. 4: 20. Paul left him sick at Miletus. We 
hear no more of him. 


* Surdooun, an ázaE Asyoucvov, found only in this place. 
It indicates a concourse, especially a crowd rushing together, 
or hastily assembled. Its family sprang from teezw, I run— 
cvrrgeyo, I run together with others. Hence, in classic 
currency, it represents any crowd of persons suddenly called 
together, or assembled; even a mob. 
тоғҳо, any tumultuous crowd, hastily gathered for any intent, 
or purpose, constitutes a concourse. It is composed of those 
who, from passion, or excitement, convene. 

Eitlzov—teoov, they dragged him out of the temple; and 
exÀetadoer ai Iveat, the doors were closed. Drew him out 
is too mild, too tame for this scene, and this language. Some 
opine, intending to kill him, but fearing that his blood would 
pollute and desecrate the sanetuary. Levites alone could law- 
fully enter the holy place. Тһе altar of burnt-offerings, pos- 
sessing horns, was the only canonized and conservative refuge 
of the blood-stained sinner. They dragged him out, and im- 
mediately the gates were closed. 


Zvrdeouos, from ovr- 


ACTS OF THE APOSTLES. 


CHAP. XXI. 


145 





"KING JAMES! VERSION. 


him out of the temple. And forth- 
with the doors were shut. 

31 And as they went about to 
kill him, tidings came unto the 
chief captain of the band, that all 
Jerusalem was in an uproar ; 

32 Who immediately took sol- 
diers and centurions, and ran 
down unto them. And when they 
saw the chief captain and the sol- 
diers, they left beating of Paul. 

33 Then the chief captain came 
near and took him, and command- 
ed him to be bound with two 
chains: and demanded who he 
was, and what he had done. 

34 And some cried one thing, 
some another, among the multi- 
tude: and when he could not 
know the certainty for the tumult, 
he commanded him to be earried 
into the castle. 

35 And when he came upon the 
stairs, so it was that he was borne 
of the soldiers, for the violence of 
the people. 

36 For the multitude of the peo- 
ple followed after, crying, Away 
with him. 

37 And as Paul was to be led 
into the castle, he said unto the 








GREEK TEXT. 


, ^ y ^ e ^ ` 
kov адтои €€@ TOU 1єро?` каї 
> 3 r , 
evbéws єкЛєісбђсар at бора. 
31 ра ^ \ ГММ > ^ 
Cgrovvrov Se avrov атоктєі- 
> , £ ^ ^ 
vat, aveBn фас: TQ XuUuapxe 
ex А e GA ГА 
TNS OTELPNS, OTL ОЛ) GTUYKEXU- 
e , 2^ , ^ 
tat lepovaaAngpu: òs e€aurns 
\ ^ 
TapadaBov стротіотоѕ кої EKA- 
и СА 
TovTapyous, катедрашеи ém av- 
z e Nw ` , 
Tous. ot дє iOovrTes Tov ytAlap- 
` И. 
xov kal TOUS стратібт ж, ETAU- 
, M ^ 
cavro tumtovtes TOV Шаблон. 
pp , 5 е 
? tore єууісаѕ 0 xlAlapyos ётє- 
, > ^ ` , , 
ЛаВето avro), каї єкєХєрсє дЕ- 
^ е ГА ГА 
Onvar advoeot vot кой €mvv- 
и ^ 
Üavero Tis àv є, Kal Ti сті 
, 3 y \ 
meromkøs. 3 @АЛой 06 GAAO ті 
:Во 3 ^Y X Я ^N 8 / = 
eBoov ev те ОХА" pn дорашє 
N ^ № 3 ` N 
vos дє yvavat TO &oþades ĉia 
N / 3 ГА zA 
rov Îopvßov, ékéàcevoev ayea Gat 
34 AN 3 ` ГА 
avTOV Eis THY rapeu[BoAnv. 
Aes , TES ` > ` 
дє €yévero emi rovs avaBabous, 
"4 и ЕЈ ^ e N 
сорт BactragerOar avrov vmO 
^ ^ ` ` ^ 
rv стратіот®у Oia THY Вал ToU 
y о (5 A ` ` ^ 
oxAov. ° ykodovbe yap то TÀN- 
^ ^ и 5 , 
Gos Tov Хао? крабоу, Aipe avrov. 


K e 
? OTE 





3T МеААоу тє єісоуєс бог eis 
rjv тарєшВолуу о Hatos Aéye 





REVISED VERSION. 


him out of the «temple : and im- 
mediately the doors were shut. 
And *as they were seeking to 
kill him, *word came up ?to the 
chiliarch cof the cohort, that 
all Jerusalem ‘was in confu- 
sion; who immediately took 32 
soldiers and centurions, and ran 

down ®upon them. And when 

they saw the chiliarch and the 

soldiers, they "ceased from beat- 

ing Paul. Then ‘the chiliarch 3 
jdrew near and took him, and 

commanded him to be bound 

with two chains and inquired 

who *he might be, and what he 

had done. ‘But some "іп the : 
“crowd °were shouting one 
thing, and some another: and 
when he could not know the 
certainty, ron account of the 
tumult, he commanded him sto 
be led into the castle. And 
when the was *on the stairs, 
üt eame to pass that he was 
borne by the soldiers, "on ac- 
count of the violence of the 
verowd. For the multitude 36 
of the people followed, cry- 
ing out, Away with him! 
And as Paul was vabout to 
be led into the castle, he said 


ЗІ 


35 


37 





* In accordance with the text, a colon is placed after * temple.” 


So Wesley, Wakef., Penn, Scarlett. 


b Zerovrrow, “as they were seeking.” 


rentibus illis ;" S. Fr., * ils cherchaient.” 
с АрЕВу paos, * word came up." 


there was an ascent by steps. 


So Rob., Lex. (avafawo.) 
The propriety of giving ava its proper force “ ир,” is obvious 
the commander was stationed in the tower of Antonia, to which 
See uvafatuovs, in v. 35. 


1 Ze, “but”? This 


Penn. Eras., “ que- 


^ Ogle, “ crowd.” 
he 


De Wette, “ Volke.” 
ain Sos in translating. 


° EBowyr, “ were shouting.” 


particle is adversative. So Wakef De 


Wette, * aber;" Schott, * vero;" Vulg., Eras., Beza, “ autem." 
m Ey, jn. The primary signification of ev is appropriate. 


Rob. (Lex.), а crowd, throngs” Vulg., 


Mont., Eras., Beza, * turbà ;” 6. and S. Fr., De Sacy, * foule ; " 


"This word should be distinguished from 
See v. 36. $ 
Liddell and Scotts Lex. The 


3 To качок, “to the chiliarch." This word, which liter- 
ally signifies * the commander of a thousand men,” is transferred, 
as we have no single term corresponding to it. 

* Туз ozecons, “ of the cohort.” Wesley, Dick., Dodd., Scar- 
lett, Murdock. 

Г Soyxeyvtac, “ was in confusion.” Penn, Wakef., Dick. В. 
Fr. “ était en confusion.” See Rob. Lex. on this verb. 

5 Ex avrovs, “upon them." Rob., Lex., em: (cum accus.) 
“ with accus. pl. of persons, upon." 

в Emavaarro tuxtovtes, “ceased from beating.” 
Penn, Dodd., Scarlett. 

i « The chiliareh." See v. 31, note. 

) Eyywas, * drew near.” Wakef, Dodd., Rob. (Lex.) 

k Av en, “he might be." This optative should not be ren- 
dered as an indicative. It is to be distinguished from the indica- 
tive which follows it, те søte. See Trollope (Gram.), p. 142. 
Beza, Vulg., Eras., “ esset." 


Wesley, 





imperfect should have its usual continuative force here. So Vulg., 
Mont., Eras., Beza, Schott, * clamabant." 

P Ava (with accus.), * on account of.” Rob. (Lex.) 

a Ayeatar, * to be led." See this verb in Rob. and Liddell's 
Lex. "Vulg. Mont. Eras. Beza, Castal, * duci ;" Schott, “ de- 
duci" So (Е. V.) Mark 13 : 11. Luke 4 : 1, 29; 22 : 54. 

т Byevero, “he was.” Dodd., Penn, Sharpe, Wakef., (“Раш 
was?) S Fry il fat.” 

в Ext tovs орада ovs. 
appropriate preposition. 

t МорёВу, “it came to pass." Dodd. 
Fr., “il arriva.” See this verb, Rob. (Lex.) 

u Aa, * on account of.” See v. 34, note. 

у * Crowd.” See v. 34, note. 

v “МЕД оф оу во, “ about to be led.” Penn, Kend. 
Schott, “introducendus ;” Mont., * Futurus—induci;" S. Fr. 
“on allait faire entrer Paul.” 


After neuter verbs, “on is the 
Beza, *evenit;" S. 


So Penn, Kend. 


146 





KING JAMES! VERSION. 


chief captam, May I speak unto 
thee? Who said, Canst thou 
speak Greek ? 

38 Art thou not that Egyp- 
tian, which before these days 
madest an uproar, and leddest 
out into the wilderness four 
thousand men that were mur- 
derers ? 

39 But Paul said, I am a man 
which am a Jew of Tarsus, a city 
in Cilicia, a citizen of no mean 
city: and I beseech thee suffer 
me to speak unto the people. 

40 And when he hath given 
him license, Paul stood on the 
stairs, and beckoned with the 
hand unto the people. And 
when there was made a great 
silence, he spake unto them in 
the Hebrew tongue, saying, 


CHAP. XXII. 


Men, brethren, and fathers, 
hear ye my defence which I make 
now unto you. 

2 (And when they heard that 
he spake in the Hebrew tongue 
to them, they kept the more si- 
lence: and he saith,) 








GREEK TEXT. 


TQ xeM&pxo, Ei beori pot c- 
mev TL Tpos ge; ʻO oes «фп, 
Exi yua eis ; OUK 
apa où ei o Aiyirtios 0 про 
TOUT@Y TOY тиерфи avagTaTO- 
3 x > ` y 
ous koi ебауауфи eis THY ерт- 
^ Е72 
HOV TOUS тєтрак:тҳ:Ліооѕ avdpas 
xS 5 39 5 s e 
TOV сікаріои; Eime дє о 
^ A » , 
lla)Aos, ’Еух avOpwros шеу 
> ^ ` ^ 
cip Lovóatos T'apoevs, mhs Ke 
> > / 
Atklas ovK асђроо поћєоѕ тоћі- 
, , 3 , / 
rns’ беорой дє cov, ётітрєјроу 
^ ^ ^ + 
prot ЛаА ой Tpos Tov Aaov. 
\ ^ 
"Emwpé[avros дё avroð, 
е ^ е ` Jah ^ > 
о Ilavdos єстоѕ émi TOV ava- 
^ , ~ IN ~~ 
Babpov karégeure Tfj ҳері тө 
Лаф` moAAns де avyns yevope- 
и лес ^ 
vns, pogeQovgoe TH LBpaidr 
duadeKT@ Муф, 


CHAP. XXII. 


"Avdpes адеЛфої kai marépes, 
акоусатє pov e pos vpas vüv 
атолћоуіаѕ. "Axovoavtes д6 
ore TH ЕВраїд: діаАєкто трос- 
epove avrois, иаАЛоу тарєсҳоу 
€ , 3 , ^ 
NOVX LAV. фто», Eyo 





4 Eldjviote ywooxets, do you know Greek ? 


“The adverb 
Hackett. 








ACTS OF THE APOSTLES. CHAP. XXII. 





REVISED VERSION. 


to the chiliarch, May I speak 
to you? Who said, Do you 
know “Greek? Are you not 
then that Egyptian, who 
before these days made an up- 
roar, and led out into the wil- 
derness the four thousand *as- 
sassins? But Paul said, I am, 
indeed, a Jew from ‘Tarsus, a 
city in Cilicia, a citizen of no 
mean city; and I beseech you 
to permit me to speak to the 
people. And when he had 
permitted him, Paul stood on 
the stairs, and waved with his 
hand to the people; and when 
there was made a great si- 
lence, he spoke to them in the 
Hebrew *tongue, saying, 


CHAP. XXII. 


BRETHREN, and fathers! 
Hear my defense which I now 
make to you. And when they 
heard that he spoke the He- 
brew tongue, they kept the 
greater silence. And he says, 


e 
oo 


| for striking a fatal blow, in a crowd, without being observed.” 


stands in place of the object, and Дал is not to be supplied,” 
Kuin., Hack. Tous Хооготе eniotauevovs, Xen., Cyr., 7. 5. 31, 
and in Latin, Grece nescire. Mey., De Wette, Hack. 


* Ovx aga ov et 6 Atyvztttos 0 лоо TOVT@Y vov ўиғоо», х. T. À., 
* art thou not that Ezyptian who formerly led out into the 
wilderness the four thousand of the assassins?” Thomp. 
Ets my egnuor, viz. between Egypt and Palestine, as he came 
from that direction. Tovs rereaxtoydeous, the four thousand. 
Tholuck as quoted by Hackett. “ Тһе event seems to have 
been quite recent, the precise number being so well known. 
Felix—when procurator of Judea—was familiar with this fact, 
occurring as it did during his administration of its affairs. 
They were called the Sicarii, taking their name, or receiving 
it, from the Roman sica, a curved dagger, adapted by its 
form to be concealed beneath the clothes. They could use it 





f Бус avÜpmozos uev ttt Tov aos Таооғиѕ, vns Kilirias 
indeed, a Tarsion Jew. 
Tagoevs and Tagevs, nomen urbis Syrie—Tagoevs and Tagooos 
—are both found in the original Scriptures—a Jew of Tarsos, 
or Таооғиѕ. 


5 Tn Eßoaiðı дгадехте, in the Syro-Chaldaic. 
5223.49 13; 

в Adehpoe xat латеогѕ. Here, as in ch. 7:2, avdges is а 
mere qualification of adehpoe хаг латеогз. Some, however, 
suppose that avdoes represents those present, who were 
neither Jewish brethren nor Sanhedrists, nor civil rulers. It 
is more, however, in consonance with the Jewish idiom to re 
gard it as above, inasmuch as Paul appeals only to the Jews, 
speaking in the Hebrew tongue. See Wakef, Wesley, Penn, 
Murdock. 


ovx aonuov ztoÀtos лойт, l am, 


See John 


ACTS OF THE APOSTLES. 


CHAP. XXII. 


147 





KING JAMES’ VERSION. 


3 Iam verily a man which am 
a Jew, born in Tarsus, a city in 
Cilicia, yet brought up in this 
city at the feet of Gamaliel, and 
taught aecording to the perfect 
manner of the law of the fathers, 
and was zealous toward God, as 
ye all are this day. 

4 Aud I persecuted this way 
unto the death, binding and de- 
livering into prisons both men 
and women. 

5 As also the high priest doth 
bear me witness, and all the 
estate of the elders; from whom 
also I received letters unto the 
brethren, and went to Damascus, 
to bring them which were there 
bound unto Jerusalem, for to be 
punished. 

6 And it came to pass, that, 
as I made my journey, and was 
come nigh unto Damascus about 
noon, suddenly there shone from 
heaven a great light round about 
me. 

7 And I fell unto the ground, 
and heard a voice saying unto 
me, Saul, Saul, why persecutest 
thou me? 

8 And I answered, Who art 
thou, Lord? And he said unto 
me, I am Jesus of Nazareth, 
whom thou persecutest. 





GREEK TEXT. 
bey eim арр " Iovüatos, yeyev- 
viuévos ev Tapa Tis Ras, 
avareÜpapuuévos дё év TH поле 
TauTy mapa rovs mocas Г. apa- 
ЛТА, zrezaidevjévog kara акрі- 
Ваал TOU татрфоо VOJLOU, Eno- 
Ths dmapXeov TOU O cod, kalos 
mávres бе ETTE о мероу" * 0 
TavTny THY 000и боба dyp да- 
varov, decpevov kai тарад:до?ѕ 
eis $vAakas дра тє Kal yvvat- 
kas, ? ós Kal 6 dpytepeis papru- 
рє pot, kal тау то прес Bvre- 
piov: пар’ ov каї єётістоћа 
дебацероѕ тро Tous ‚ üeA oss, 
eis Aapackoy ё éropevópsv, або 
Kal TOUS ёкєїсє дитаѕ, дєдєшеуооѕ 
cis ‘ГєроосаАђи, iva TuwoprÜa- 
aw. 6 éyévero д6 рог пореио- 
шеу kai éyyigovrt тӯ Дацаско 
тері peonpSplav e€aiyns ёк Tov 
oupavod тер:астрараи das i ika- 
vr тєрї сие. T recov тє eis TO 
€Qudos, каї п]кооса davis Àe- 


, N M 
yovons pot, MaovA, XaovA, ті 


pe dudes; °’ Eyo 06 атєкрі- 
Onv, Tis ei куре; Eiré re mpos 

› Eyo epu ' Inoobs 0 Na(o- 
раїоѕ ov со Owokes. ? Oi 6 








REVISED VERSION. 


I am indeed a Jew, born in 3 
Tarsus in Cilicia, yet brought 
‘up in this city, and taught at 
the feet of Gamaliel, accord- 
ing to the perfect law of our 
fathers, and was as zealous to- 
ward God, as you all are this 
day. And I persecuted those 4 
of this !way to death, binding 
and delivering into prison both 
men and woman, as also the 5 
high priest and the whole 
body of the elders can bear me 
testimony ; from whom also I 
received letters to the breth- 
ren, and went to Damascus, 
to bring those that were bound 
there to Jerusalem, to be pun- 
ished. And as I was on my 6 
*journey, and was come nigh 
to Damascus about noon, sud- 
denly there shone from heav- 
en a great light around me: 
and I fell to the ground, and т 
heard a voice saying to me, 
Saul, Saul, why do you per- 
secute "^ne? And I answered, 8 
Who art thou, Lord? And 
he said to me, I am Jesus of 
Nazareth, whom you perse- 
cute. And they who were 9 





- Avatedouumevos—avatoepo, to nourish, to bring up. 
In our country and currency, fo raise, raised up—a provin- 
cialism to be avoided. We raise live stock, and we raise 
families. We nourish children. We supply the means of 
support, of growth, and physical and mental development. 

JTemeiüevusvos has respect to his education, but avare- 
So«uwutvos to his physical development. While born at 
Tarsus, he was both brought up to manhood and educated in 
Jerusalem. 

i Tavtny тти odor, those of this way. It is with us, in this 
age and country, to say А is of “this way of SSS and 
B of “ that way of thinking.” These we regard as provincial- 
isms which should not have any place in the book which every 
man should read, and whose style must, more or less, enter 
into that of all who love to read it. Its formative influence 
is observed in all who make it a study. 


Azo. Favarov. The result, not the aim, as well observed 





by Grotius and Hackett. To persecute Christians to death, 
however irreligious, on the part of persecutors, is nevertheless 
a legible and conspicuous monument on their part, in attesta- 
tion of the value which they profess to cherish for true relieion. 
In the very act of persecution, all persecutors confess that 
true religion is of transcendent importance. And even 
infidels hate it, because it threatens eternal ruin to all those 
who oppose its claims and pretensions. To banish, to kill, or 
eyen to imprison any one for his faith, is a tribute paid to the 
faith which he professes, indicative of the impotency of those 
who war against it. No infidel can be a martyr in its proper 
sense. 


k Not “event,” exogevouny—was journeying. We say in 
our idiom, was on his journey. 
1 Exeoe is, in our text, changed into zzesov. The former 


is an Alexandrian form. Hackett. 


m See ch. 9 : 4, note z. 


148 


ACTS OF THE APOSTLES. CHAP. XXII. 





KING JAMES’ VERSION. 


9 And they that were with 
me saw indeed the light, and 
were afraid; but they heard not 
the voice of him that spake to 
me. 

10 And I said, What shall I 
do, Lord? And the Lord said 
unto me, Arise, and go unto 
Damascus, and there it shall be 
told thee of all things which are 
appointed for thee to do. 

11 And when I could not see 
for the glory of that light, being 
led by the hand of them that 
were with me, I came into Da- 
mascus. 

12 And one Ananias, a de- 
vout man according to the law, 
having a good report of all the 
Jews which dwelt there, 

13 Came unto me, and stood, 
and said unto me, Brother Saul, 
receive thy sight. And the same 
hour I looked up upon him. 

14 And he said, The God of 
our fathers hath chosen thee, 
that thou shouldest know his 


в Thy де фазу» ovx nzovoav. 
7 CD f| 


Wakef, Wes., Penn, Murd., 


ЛаЛобитоб jot. 


Aapackov. 


coL TONTAL. 


ГА 
раско. 


x 74 > , 
Katotkovyvtay “Lovdaiwy, 


ЕЈ ГА 
QUTOV. 











GREEK TEXT. REVISED VERSION. 
` » ^ . . . 
соу enol Ovres TO pev as éc- | with me, saw indeed the light, 
сарто Kai ¿upoßor é€yévovro: and were afraid: but they 
` \ ` > » ^ 1 
‘тти бе форти ovK Ņkovoav той е not the "voice of 
= ab we Г 
10 chrov dé, ТИ bhim that spake to me. And 10 
5 , e NIU 5__|I said, What shall I do, Lord? 
топао коре; О дє kúpos єітє 3 
Е GSS Sg es And the Lord said to me, 
a evov є! ; : 
pos MES У 8 a A an Arise, and go into Damascus; 
КАКЕ COL AGANIN" | and there it shall bertold*you 
Е chee d ov TETAKTOL! concerning all the things 
> S. = 
{25 де ovK €v- which are appointed you to 
3 ` ^ / ^ N 
ВЛєтоу ато ths доётѕ Tov фотоѕ йо. And as I could not see 11 
ekeivov, YXElpaywyovpevos ото for the splendor of that light, 
2: 1 5 E 
rv gvvovrov pot, Або eis Да- І was led by the hand by 
12 ?Avay(ag бе ті, those who uie with PUMA x 
» N > ` * P n a $ $, п 2 
аур evoeBns ката Tov vopov, | me оаа 
о choc адас чири E Ananias, а °Пеуопё man ac- 
Ацо TEN cording to the law, well spok- 
ве ; SED X E , en of among all the Jews who 
Ia E eee PHE KaL euo Tas ЄТЄ dwelt there, came to me, and 
pot, Хаоол adeAde, avaBAerov. | stood, and said to me, Brother 13 
Kayo avry тӯ epa. avéBAea eis oer iR yen ae and 
HESS A ` | the same hour I looked up 
о дє eimev à Е 
E , COM О cos upon Phim. And he said, The 14 
тор rU Teva HE "npgosxcrpc- Gad offour-fathers dias iehosen 
сато сє yvõvat TO PeAnpa av- | чуоп, that you should know his 


preparavit te, he has prepared thee; by Beza, designavit te, 


Thompson have “hear;” Boothroyd has “distinctly heard.” 
In Hebrew usage it is often equivalent to understand and 
obey. And as they saw the light, we must suppose they 
heard; for why should one sense be paralyzed, and not the 
other? It is, therefore, more consonant, to employ the figura- 
tive sense, understand, than the literal, hear. Azovee some- 
times passes into o£ de. So we find it in Mark 14: 11. Robin- 
son's Greek Lex. This is a Hebraism very common in the 
gospels; to hear is to understand, and sometimes to obey, in 
Hebrew usage. See Gesenius. 

Kat eugofor eyevovto. Omitted by Ln., Tf; a probable 
omission by Gb. 

° Kvoegns, not evÀ«g5s, is the true reading in this place. 
Hack., “ cum multis aliis.” 


P Not avaSiewor, as chap. 9: 12, but avapleya ғ1$ avtov, 
I looked up, upon him. 

a Пооғуғіоіаато оғ yrwrar.—aragoyerorsauar; found only 
here and in ch. 26:16. “Hath chosen thee,” com. ver., and 
in ch. 26. We have again in this book, ch. 10: 41, zrgozec- 
eotoveouc rendered “chosen before." 

These two words, zeoyerorSouae and zroozecgorovcouat, are 
not precise equivalents. Тһе former is rendered, in the Vul- 
gate, preordinavit te, has foreordained thee; by Erasmus, 





he has designed thee; by the Syriac, Arabic, and ZEthiopic, 
constituit te, he has constituted thee, or appointed you. Non 
gravate verto. *I do not with regret," says Edward Leigh, 
author of the “ Critica Sacra,” the sacred criticisms, on both 
Testaments, Hebrew and Greek, “translate лоогхекиоато, in 
this place, sumpsit te ut cognoscas voluntatem ejus, he has 
taken you, chosen you, or drawn you. By the Greek classic 
writers, asgovuar, representative of уло, may indicate, to 
choose, to claim, to elect. See Phil. 1: 22;2Thess, 2:1,3; 
Hebrews 11:25. Argeowas, eligo, is tantamount to “I have 
chosen thee.” Choosing rather to suffer affliction, com. ver. 
of Heb. 11 : 25. “ Chosen thee,” in this place, covers the whole 
area of this word, so far as we can trace its history in holy 
and classic writings. 

Teozergoroveouat, prius designor, Acts 10: 41. It is found 
nowhere else in holy writ; and here, in its participial form, 
лоо yeootovnusvots—the longest word in the Christian Serip- 
tures—a composite term of three words, лоо, ante, before ; 
xsi, hand, and тело, tendo, extendo, in its elements, Г before 
stretched out my hand ; tantamount, in miniature, to, 7 choose. 
The etymological history of the word choose, as given by Web- 
ster and Richardson, in its Anglo-Saxon origin, is: ceosan, 
сіѕат, chese, choice, anciently written chose; to cull out one 
thing before another; tantamount to eligo, elect, or choose out 


ACTS OF THE APOSTLES. CHAP. XXII. 


149 





KING JAMES’ VERSION. 


will, and see that Just One, and 
shouldest hear the voice of his 
mouth. 

15 For thou shalt be his wit- 
ness unto all men of what thou 
hast seen and heard. 

16 And now why tarriest 
thou? arise, and be baptized, 
and wash away thy sins, calling 
on the name of the Lord. 

17 And it came to pass, that, 
when I was come again to Je- 


avrov P 


Ti uéAAets ; 


3 ^ 
emlkaAceoapevos 





GREEK TEXT. 


тод, kal ideiv Tov Oíkaiov, Kal 
акодсои фор ёк тод aróparos 
Ore ёсу APTUS AUTO 
mpos Tavtas avOpoxrovs, àv éw- 
pakas Kal nkovoas. 7° 
avactas Ваттито 
kai втоћоосои TAs ашартіаѕ соо, 


, 
коріоо. ' 'Eyévero дЕ pot vro- 
, , € ` \ 
отрефати eis Lepovoadnp, Kat 
vpogevxonévov pov €v TQ (єр, 


REVISED VERSION. 


will and see that Just One, 
and hear the voice of his 
mouth. For you shall be his 
"witness to all men, of what 
you have seen and heard. 
And now why do you delay ? 
Arise, and be immersed, and 
wash away your sins, invok- 
ing the name of the *Lord. 
And when I returned to Je- 17 
rusalem, even while I prayed 


16 каї уду 


` э/ ^ 
TO OVOp& TOU 








of. to prefer, to select from others of the same class, tribe, or 
condition. For some reason, from coesan, Saxon, up to wwp, 
to collect, select, or to choose, intimates a class from which, and 
a class to which, the person or thing to which preference 
is given, is assigned. Indeed, all this is implied and expressed 
in the word preference, which we have taken from the Romans 
of ancient pagan Rome. Preference, in its etymology and 
in our currency, is placing one thing or person before another. 
This appears equally true in creation, providence, moral gov- 
ernment, and in redemption. 

Tleoozergotoveoat, prius designor. But why the word 
yeto, hand! and that, too, as the central idea in the radix of 
this word! Its philosophy and philology is thus given by 
plenary authority. Greca тот dicta est a porrigindis digitis 
quo gestro suffragabatur olim populus. So Erasmus and Beza. 
In former or ancient times, the people gave their suffrage by 
stretching out their fingers; what we laconically call a shew 
of hands, or fingers. See Critica Sacra, ad verbum, 


г Ore eon uaotvs. Magrvs and wagrvg always have in them 
the full orbed idea of a witness. The slain witnesses have 
had the posthumous honor of having this word, almost if not 
altogether, appropriated to them. They constitute, in the 
minds of the multitude, the only martyrs. But it is a super- 
lative mistake. 

Paul and the original twelve were all martyrs, in its proper 
sense, from the day of Pentecost to the last verse, and to the 
last word of John at the close of the Apocalypse. All other 
martyrs, so called, are unworthy of the name, as used in the 
Christian Scriptures. Webster, in his Dictionary, says, “a 
martyr is one who by his death bears witness to the truth of 
the Gospel? This is true lexicographically, or in the cur- 
rency of English and other modern languages. But currency 
is not always gold; and, in this case, it is base coin. No one 
could be a witness of Christ's death, burial, resurrection, or 
ascension, who did not witness, or see, with his own eyes, 
these events; and this is precisely tantamount to saying, that 
no one could be a martyr on àny other testimony than on 








that of one, or more of his five senses. This is the reason 
why Paul was born out of due time, and never could have 
been a martyr, had not Jesus Christ visibly appeared to him, 
and so spoke that he both saw him, and heard his voice. 
Hence the declaration, you shall be his witness, or martyr to 
all men, of what you have seen and heard. 


We 
have here three imperatives in fact, and two in form. Ayaotas. 
This yerse is felicitously exegetically developed by Professor 
Hackett. We shall quote the whole of it: 

“ Avaotas stands opposed to weddess, that is, without delay. 
See on ch. 9 : 18. Baxtioas, be baptized ; or, with a stricter 
adherence to the form, have thyself baptized (De Wette), 
One of the uses of the middle voice is to express an act which 
a person procures another to perform for him. This is the 
only instance in which the verb occurs, in this voice, with 
reference to Christian baptism. 

“Kae azolovoat tas auaotias gov, and wash away your 
sins. This clause states a result of the immersion, in lan- 
guage derived from the nature of that ordinance. It answers 
Immersion is rep- 
resented as having this importance or efficacy because it 
is the sign of the repentanae and faith which are the 
conditions of salvation. Emıaleoaueros то отома avtov sup- 
plies, essentially, the place of exe tw ovouare Inoov Хоготоо, 
in ch. 2:38. See the note on that clause. Tov Kvg:ov, after 
ovoua, has much less support than avrov. It is rejected 
by Gb., Sch., Ln., Tf. The pronoun can refer only to Christ. 
Comp. ch. 9 : 14.” 

Prof. Hackett sustains the com. ver. of this verse. His 
words are: “This clause states a result of baptism in lan- 
guage derived from the nature of that ordinance. It answers 
to es apeow &uegruov, in Acts 2 : 38, 1. e., submit to the rite 
in order to be forgiven. In both passages baptism is rep- 
resented as having this importance or efficacy, because it is 
the sign of the repentance and faith, which are the conditions 
of this salvation.” See Hackett, 22 : 10. 


* Avastas Валио хог amohlvoae tas auaotias gov. 


to &s apeow &uagtiwv, in ch. 2: 38. 


ACTS OF THE APOSTLES. CHAP. XXII. 


a uS 


KING JAMES’ VERSION. 


rusalem, even while I prayed in 
the temple, I was in a trance; 

18 And saw him saying unto 
me, Make haste, and get thee 
quickly out of Jerusalem; for 
they will not receive thy testi- 
mony concerning me. 

19 And I said, Lord, they 
know that I imprisoned, and 
beat in every synagogue them 
that believed on thee: 

20 And when the blood of 
thy martyr Stephen was shed, 
I also was standing by, and con- 
senting unto his death, and kept 


the raiment of them that slew 
him. 


21 And he said unto me, De- ne, 


part: for I will send thee far 
hence unto the Gentiles. 

22 And they gave him au- 
dience unto this word, and then 
lifted up their voices, and said, 
Away with such a fellow from 
the earth: for it is not fit that 
he should live. 





GREEK TEXT. 

и , , , 18 ` 
уєиєсда pe ev exatace, 1? kai 
, ^ aX , , N 
{де avrov Àéyovra pot, Упеб- 

v 2 , 
cov каї e&edOe ev rayer €& “Тє- 

, , > d 
роса Ау“ блюти ov mapadeEov- 
` ГА ^ 
Tal соо THY uaprvpíav epi éjoU. 
Орех 5 > > NUS) 
Kayo eirov, Куре, avroi eri- 
e 3 y y , 
OTavTal, OTL Eyw зити QvAakt- 
СА M A 
ov kal d€épwv катӣ Tas avva- 
^ ^ , 
yeyas Tous moTevovTas emt сє 
20 Kal ore e€exeiro то aipa Хтє- 
pávov ToU peapTupos gov, каї 
autos иль ёфєстоѕ kal ovvev- 
^ ^ (d ^ 
бокфи TH avaipeme афтод, кої 
А A. [4 , ^ 
фоЛассоу Ta ipara тди áva- 
7: Эр? 1 и / 
povvrov avrov. ^ Kai eime mpos 
, e з-у 3 

Jlopevov, ort ую eis eOvn 
x ^ 

pakpav ебатовтеЛ@ ac. 

22 » \ ЕД ^» , 
Hrxovoy дє ауто? dypt Tov- 
^ И. Sie ` 

тоо Tov Лоуоо, кої emnpay THY 

^ ^ , 5 
Qoevyv avrav Aéyovres, Aipe 
3 ^ ^ Lo N ^ , 
ато THS Ух TOv TOLOUTOV: OU 

` ^ э N e 2 2: 
yap каб кор avrov би. 23 Kpav- 


. , \ > ^ ^ e , 
93 And as they cried out, and | уабоутоу де avrGv, Kal purrovv- 





REVISED VERSION. 


in the temple, I was in a 
‘trance; and beheld him say- 18 
ing to me, Make haste, and go 
quickly out of Jerusalem; for 
they will not receive your 
testimony concerning me. And 19 
I said, Lord, they know that 
Iimprisoned, and beat in every 
synagogue those who believed 
on thee: And when the blood 20 
of Stephen thy "witness, was 
shed, I also was standing by 
consenting, and kept the rai- 
ment of them who slew him. 
And he said to me, Depart; 21 
for I will send you out far 
*hence to the Gentiles. 

And they heard him up to 22 
this word, and then raised 
their voices, and said, Away 
with such a fellow from the 
earth: for it is not fit that he 
should “Пуе. And as they 23 
shouted, and threw up their 
*clothes, and cast dust into 








t Exzoraots. 
times in the N. T., 
ment, and twice astonishment. 


times indicates an ecstasy, or suspension of the senses. 


Literally, an ecstasy. This word occurs eight 
four times translated trance, twice amaze- 
Trance, in Luke’s style, four 


It 


was called, by the ancient Greeks, an apostle, or apostolos. 
Jesus Christ, the great captain of salvation, is called an 

apostle, rather the apostle, as well as the high priest of our 

religion, Heb. 3: 1; certain brethren, 2 Cor, 8 : 23, are called 


Epa- 


is such a paroxysm as suspends the action of all the senses 
for a time, and places the mind beyond the control of the 
physical laws of our being. 

Me accompanies уғрғо аг, though eyevero has the same 
logical subject. 

» See у. 15, note г. 

Tn avacgeoe omitted by Gb., Sch., Ln., Tf. 

ў E&amoorehho. Хтео, I send; ало, from me; e&, out; 
or, I send out from me. Azooredd@ whence алоото?оѕ, and 
whence azoorodn. This is a very peculiar word. It is first 
found in N. Test., Matt. 10:2; but it is of higher antiquity. 
It was used by the Greeks from a very high antiquity. It 
was first indicative of any one sent out with power, or au- 
thority—mittere cum potestate et autoritate aliqua. 

The captains of ships, long before the Christian era, were 
by the ancients called apostles. Chamier, quoted by Leigh, in 
his Crit. Sacra, says, “ Significat cursum navis dirigere et de 
dirigendis navibus disponere et constituere." Indeed, отодоѕ 
classem significat; hence the commander of a fleet, or navy 





the apostles of the churches—messengers, com. ver. 
phroditus is called an apostle of the church at Philippi. All 
persons commissioned by an individual, a city, a government, 
and sent with any message, or on any errand, is entitled to 
the full import and meaning of the word apostle. But those 
whom Jesus Christ himself educated, inspired, and commis- 
sioned, are the only apostles clothed with his authority, and 
entitled to all obedience, respect, and honor by all the disci- 
ples of the Lord Jesus Christ, emphatically himself called the 
apostle, as well as the high priest of our religion. 

E£amoottlho, I will send you out as an apostle. 
phrase cannot be exactly rendered in our language. 

w Azot tovtov tov Aoyov. This is specially definitive of the 
very word on the utterance of which he was interrupted. 
We have a similar instance of such definiteness in the narra- 
tive, in ch. 19:25. Ov yao хатхо» avrov Sry, for it was in- 
expedient, or, it was not fit that he should live. 

х "Purrovrvov та iuatia, “not throwing off their garments 
as a preparation for stoning Paul,” (Grotius, Hack.) being 


This 


ACTS OF THE APOSTLES. CHAP. XXII. 





KING JAMES’ VERSION. 


cast off their clothes, and threw 
dust into the air, 

24 The chief captain com- 
manded him to be brought into 
the castle, and bade that he 
should be examined by scourg- 

ing; that he might know where- 
fore they cried so against him. 

25 And as they bound him 
with thongs, Paul said unto the 
centurion that stood by, Is it 
lawful for you to scourge a man 
that is a Roman, and uncon- 
demned 7 

26 When the centurion heard 
that, he went and told the chief 
captain, saying, Take heed what 
thou doest; for this man is a 
Roman. | 

27 Then the chief captain |. 
came, and said unto him, Tell 
me, art thou a Roman? He 
said, Yea. 

28 And the chief captain an- 
swered, With a great sum ob- 
tained I this freedom. And Paul 
said, But I was free-born. 

29 Then straightway they de- 
parted from him which should 
have examined him: and the 
chief captain also was afraid, 
after he knew that he was a 
Roman, and because he had 
bound him. 

30 On the morrow, because 
he would have known the cer- 





151 








GREEK TEXT. 
е , ^ bl 
‘папа, каї KOVLODTOV 
, , ` э 94 o. v 
BaAAovrOv eig TOv аєра, ~ єкє- 
32% e , y 
Aevgev avrov о х:Марҳоѕ аує- 
` b ^ 
сбои els THY TapeuBoAny, eirov 
и > £ NEN er 
пасти» averacerOar avTov, iva 
3 ^ > ^ > , [r4 , 
emiyv@ дг Tv aitiay ovTOS ETE- 
z э ^ 25 e \ / 
$ovovv avrQ. os дє Tpoé- 
^ ^ 
TELVEY QUTOV то 


` 
TOP та 


ipaow, єітє 
троѕ TOV €GTOTA єкатоутарҳоу 
о Паблов, Li avOpwrov Po- 
paîov kal акатакритоу ёЁєстіу 
бий» паст (ел; *°’ Axovoas д 0 
ékaróvrapxos, mpoaeAdov ат] у- 
ye^e TO хАархф Aéyov, "Ора 
ті реек по" 0 уар av- 
дротоѕ oros Popaíós 
M Просе\ёоу дё о XiAiapxos 
eimev avr, Ace pot, el ov 
“Popaios «i; ‘О 86 ефу, Nai. 
n `Атекр у TE 0 XtMapxos, 
' Eyo полов kepaAatov THY TO- 
Мтєау TR TV exTnoapny. rO 
де Па?Лоѕ ёфт, ' Eyo 8€ каї ye- 
уелтиси. — 7 Eùbéws оду aré- 
сттса» ат ауто? oi uéAAovres 
avrov average. kai 0 XtXlapxos 
бе € p08 On; emcyvous ott Po- 
patos ёсті, Kal OTL HV avrov дє- 
дека. 


єсті. 


30 r^ ©\ 2 , , 
Гу дє éravpiov ВооЛоџєроѕ 

^ ` > ` `N А 
yvava. то аофаЛез, то ті катт- 





REVISED VERSION. 


the air, the chiliarch com- 24 
manded him to be brought 
into the castle, and ordered 
that he should be examined 
that he might 
ascertain wherefore they cried 


by *scourging, 


t2 
[o 


out against him. And as they : 
were binding him with *thongs, 
Paul said to the centurion who 
stood by, Isit lawful for you to 
scourge a man who is a Roman, 
and uncondemned? When the 
centurion heard that, he went 
and told the chiliarch, saying, 
Take *heed what you are about 
to do; for this man is a Roman. 
Then the chiliarch came, and 27 
said to him, Tell me, are youa 
Roman? He said, Yes. And 
the chiliarch answered, With 
a great sum I obtained this 
citizenship; and Paul 
But I was born with it. 
immediately they 
from him who were about to 
have examined him; and the 


28 


said, 
Then 
departed 


chiliarch also was afraid after 
he knew that he was a Roman, 
and because he had bound him. 
On the next day, being de- 30 
sirous to know with certainty 





now a prisoner—rather tossing them in a frenzied mood into 
the air—at the same time casting dust into the air. This is 
usually done by mobs and infuriate persons, to excite the pas- 
sions of those around them. 


TEO pilragyos—exshevosv—uaotiw averaleatac avrov, the 
chiliarch gave orders that he should be examined by scourg- 
ing. Such was Roman civilization compared with ours, or 
rather with Christian civilization. Еле», directing ; saying 
is too tame for such an oracle at such a time. ло is some- 
times represented by command, Luke 4:3; 9:54; 2 Cor. 
4 : 6, etc. 

2 Os де mooetewer avtov tots iuaow, “as they stretched him 





forth for the thongs,” De Wette, Meyer, Rob. Others say, 
“stretched him forth with the thongs,” consisting of a plu- 
rality. It would appear with those in use, according to law. 
This seems to be indicated by the fact that the chiliarch com- 
manded him to be unbound, as soon as he understood that 
he was a Roman citizen. Hack. 

Binding him as a prisoner was not illegal, but binding him 
for scourging was illegal, and, therefore, the centurion feared 
the law, and released Баг 


а “ Take heed,” lacks authority, and is rejected by Gb., and 
others. It is merely a supplement. The most approved one 
ing is simply, “What do you?” This man is a Roman! 


ACTS OF THE APOSTLES. CHAP. XXIII. 








KING JAMES’ VERSION. 


tainty wherefore he was accused 
of the Jews, he loosed him from 
his bands, and commanded the 
chief priests and all their coun- 
cil to appear, and brought Paul 
down, and set him before them. 


CHAP. XXIII. 


Амр Paul, earnestly behold- 
ing the council, said, Men and 
brethren, I have lived in all 
good conscience before God un- 
til this day. 

2 And the high priest Ananias 
commanded them that stood by 
him, to smite him on the mouth. 

3 Then said Paul unto him, 
God shall smite thee, thou whited 
wall: for sittest thou to judge 
me after the law, and command- 
est me to be smitten contrary 


to the law? 
4 And they that stood by, 


ъ Arextoas ðe ó Поъдоѕ tw ovvedtov. 
oratory is well defined, and recommended in this case. 





GREEK TEXT. 
^ ^ ^ > f. 
уорєтаг mapa TOv 'lovOatov, 
у. b ^ ^ ^ 
€Avgev avrOv amo TOV Secpor, 
№ 1621 "d 2 ^ iN э 
Kal exeAevoev €AQeiv rovs аруџє- 
^ e ^ , ЕЈ 
pelts каї оЛоу то gvvéOpiov aù- 
a ` ` ` ^ 
Tov’ Kat karayayov rov LlavAov 
y > > , 
ETTNOEV eig AUTOUS. 


CHAP. 


` е т, ^ 
'"ATENIXAXN дє о Па?Аоѕ 
^ Cy » 
TO сорєдріф eimev, Avdpes адєЛ- 
` и ГА 3 ^ 
Qoi, eyo maon avverdnoe ayaby 
, ^ iy 7 
пєтоћітєоџои TQ Oew axptı TAV- 
^ € , ОКЕ \ 3 
TNS TNS NUEPAS. О де apyu- 
NNUS / 23 АТА ^ 
peùs " Avavías éméra£e Tots mape- 
^ => d ^ 
ст@ош  QUTQ, типтер адтоб 
^ , £ / € ^ 
то стора. ° тотє о llao)Xos 
L3 ^ 5 , 
Tpos avrov «ime, JUumrew сє 
, є ` ^ 
perAAe о Өєоѕ, ТОХЕ kekovia- 
^ , 
peeves кой ov кабу kptvov pe 
^ ` , ^ 
ката TOV VOLOV, кої TAapavopev 
, , e ` 
KeAevers pe TUTTETOaL; “ Oi дє 


XXIII. 


Earnestness in 


usque diem. 





REVISED VERSION. 


on what account he was ac- 
cused by the Jews, he loosed 
him from his bonds, and com- 
manded the chief priests and 
all their council to appear, and 
having brought down Paul, he 
placed him before them. 


CHAP. XXIIT. 


Ax» Paul, earnestly behold- 
ing the council, said, »Breth- 
ren, I have lived to God with 
all good conscience until this 
day. And the high priest 
Ananias commanded them 
who stood by him, to strike 
him on the mouth. Then 
Paul said to him, God will 
strike you, you whited wall: 
for do you sit to judge me ac- 
cording to the law, and com- 
mand me to be struck con- 
trary to the law? And they 





Ego optima gaudens conscientia voluntatis divine ad hunc 
Activum, zroAerever, et medium, zroZereveodat, 


AremSa, occulos in aliquem defigo, to fasten, to fix, with a 
piercing, penetrating gaze, the eyes upon a person or object. 
Something of excitement, or of intensity of feeling, is un- 
ambiguously indicated by Paul in his exordium on this occa- 
sion. There is much of argument and eloquence in a look. 
There is an all-puissant, all-subduing glance of the eye; and 
Paul, in his earnestness and point on this occasion, affords us 
a fine specimen of it. 

То вирЕдоир—вутедого», Sanhedrim council. Luke, in this 
single book, refers to it fourteen times, and once in his gospel. 
All the other writers in the N. T. refer to it only seven times. 
Its etymology is fully indicative of its distinctive character— 
ovr, together, edea, sedes—a sitting together. Moses and his 
seventy elders gave it a local habitation and a name, in both 
sacred and profane history. Хохедого», in Grecian history, 
indicates a council, a court—et locus in quem conveniunt 
senatores. Thesaurus Grece Lingue. Num. ch. 11; Deut. 
27:1; 31:9; Ezekiel 8:11. In one acceptation of it, “ An 
assembly of prelates and doctors convened to regulate matters 
of discipline in Church affairs.” 

Looking in the face of the whole tribunal, he, with an 


intrepid countenance, affirms syo naon ovvednoce ayadn. 





notat rempublicam administrare, publicum in civitate munus 
administrare. "Thucyd. viii. 97. Kuin. vol. 3, p. 330. Con- 
science, in this case, is well defined. It is a judge, whose 
verdict upon our own acts, in thought, in volition, in word, 
or in action, creates within us pleasing or unpleasing asso- 
ciations or feelings, as contemplated in reference to a perfect 
law of perfect happiness, and an omniscient Judge. 

Luvednoee ayadn zxsmohesvuct. It is worthy of notice, 
that in some thirty-two occurrences of this word ovrecdnacs, 
in the Christian Scriptures, it is always, in com. ver., trans- 
lated conscience. 

Пойтеонае is found only twice, and лойтевие once, in 
the N. Test. Both words are, com. ver., translated conver- 
sation; the latter, literally, enfranchisement, or community. 
Greek Concordance of N. Test.; the former, * 7 have lived,” 
Acts 23 : 1; and Phil. 1: 27, conversation. But this is 
obsolete. Webster, “ familiar intercourse.” Behavior, in 
general, is intended ; and such was its currency at the date 
of the com. ver. 

The natural or syntactic order of this sentence is as fol- 
lows, and ought, in my judgment, to be preferred: * Brethren, 
I haye lived to God, with all good conscience, until this day.” 


ACTS OF THE APOSTLES. CHAP. XXIII. 


153 





KING JAMES’ VERSION. 


said, Revilest thou God’s high 
priest ? 

5 Then said Paul, I wist not, 
brethren, that he was the high 
priest: for it is written, Thou 
shalt not speak evil of the ruler 
of thy people. 

6 But when Paul perceived 
that the one part were Saddu- 
cees, and the other Pharisees, 
he cried out in the council, Men 
and brethren, I am a Pharisee, 
the son of a Pharisee: of the 
hope and resurrection of the 
dead I am called in question. 

7 And when he had so said, 
there arose a dissension between 


pels како. 





рори. 





GREEK TEXT. 
^ 5 ^ э , 
тарєст®тє єітоу, Tov арҳгєрќа 
^ ^ ^ у 
Tov Oeo) AoiQopets; ° ” Egy тє 
^ / 
6 Пабло, Обк деу адеАфої, 
, 
Ore €oTiv &pyiepeUs" уёураттои 
ЈА ^ ^ 
yap, -Apxovra то? Лао? сор ovK 
N ^ 
5 Tvovs 8€ о Паб- 
x А 
Лоу Оті TO Ev uépos éa ri Laddov- 
r ^ ЫГА Г 
katov, TO дє єтєроу Фарісаіоюу, 
и 3 ^ ГА 2/ 
екраёеи ev TO соуєдріф, Avdpes 
, N > \ al > 
адєЛфої, eyo Форітаїоѕ єіш, 
eN 
vios QOapicatov: 
, ^ ` 
каї ауастасєоѕ VEKPOV €yo крі- 
^ ` ^ 
7 Тобто 06 адтоб AaAj- 
, ^ 
сарто, €yévero стаси Tov Pa- 


REVISED VERSION. 


who stood by, said, Do you 
revile God's “high priest? 
Then said Paul, «Г knew not, 5 
brethren, that he was the 
high priest; for it is written, 
You shall not speak evil of 
the ruler of your people. 

But when Paul perceived 6 
that the one part were Saddu- 
cees, and the other Pharisees, he 
eried out in the council, Breth- 
ren, I am a *Pharisee, the son 
of a Pharisee: ‘concerning a 
hope and a resurrection of the 
dead I am now judged. And 7 
when he had so said, there 


cepi €Azidos 








с O аоугғоға tov Osov, pontificem, qui jussu et auctoritate 
Dei agit, vicem Dei gerit. Conviciis proscindere. Kuin. The 
high priest Ananias, not the Annas or Ananus named 4:6; 
Luke 3 : 2; John 18 : 15. “He, unquestionably,” says 
Winer, “is the son of Nebed:eus, who obtained the office of 
high priest under procurator Tiberius Alexander, д. р. 48, 
the immediate successor of Camidus or Camithus.” (Josep. 
Ant. 20:5, 2. Hack.) 

A pontiff, who by the command and authority of God acts 
for God, most certainly stands in his place; and we must 
approach to God and commune with God through him, while 
through him God communes with us. Such a dignitary is 
not to be contemned. 

Ovx noew adehpot, OTL EOTWW AQYLEQEVS. These words have 
long been in debate. Cameranus, Marnixius, Thiessius and 
Heinrichius regard these words as used ironically ; equivalent 
to, that he did not execute the office. Others interpret them, 
that he did not acknowledge him to be high priest, but as 
usurping this dignity. But, as well observed by others, if 
the apostle did not wish this dignity to enure to him, he 
would not have said that he did not know. Оох уда», but 
rather ovz orða tovtov agytegea. I do not know, or acknow- 
ledge, this person as high priest of this people. Kuin. 

Ananias had been dispossessed of this office, and Jonathan 
raised to that dignity. On the death of Jonathan, it con- 


tinued for some time vacant; and, in this interval, Ananias. 


undertook to fill it, but without proper authority. Boothr. 
“Twas not aware that he was the high priest,” Ovz dew 
ote eotw aoztegevs, cannot be fairly translated, Г do not 
acknowledge him to be high priest. Nor is it probable that 
Paul would enter into a discussion of the legality of his claim. 
He simply declares his own ignorance of the fact, haying been 
some time absent from the country. He, however, apologizes 





for his charge or allegation of hypocrisy, and more especially 
as Ananias was, at least, a magistrate in authority. 


3 “I did not know.” This might not be literally true, and 
yet, in the Hebrew license of this verb, it was true. It is 
equivalent, in Hebrew currency, to perceive, to know, to make 
known, to acknowledge, and to consider. At the moment the 
idea of the judge, absorbed the idea of the high priest, so 
that Paul did not consider, or regard him as acting the high 
priest but the civil judge. 


* *T am a Pharisee,” was true, in one sense, so far as he 
was the son of a Pharisee. But this is an oratorical argument, 
on the principle—Divide and conquer. It was as lawful as 
rhetorical. 


f ПЕС elaidos хаг AVAOTAGEDMS VEZOWV eyw ZOWWOUAL, de spe 
ct resurrectione mortuorum ego in judicium vocor. Beza, 
Biblia Sacra, I. Tremellio et Francisco Junio, London. 
1581. Literally, according to the text, concerning a hope 
and a resurrection of the dead, I am judged. “ Concern- 
ing the hope,” Boothr., Wakefield. They supply the. “ For 
hope’s sake and a resurrection of the dead,’ Meyer, De 
Wette. Or, by Hendiadys, “the hope of the resurrection,” 
Kuin., Ols., quoted by Hack. “For a hope even of a resur- 
rection of the dead," Thomp. “The hope and resurrection of 
the dead,” Dodd. “The hope of a resurrection,” Penn. So 
many theories of the resurrection of the dead, extant and 
obsolete, we prefer to be strictly literal. Hence, according to 
Bagster’s Improved and Corrected Text, we render it, “ con- 
cerning à hope and a resurrection of the dead I am now 
judged.” Other reasons give to this an importance greater 
than the then existing controversy between the Pharisees 
and the Sadducees. Instead of Pagsoatov, Dagioaioy is 
regarded as a better reading by Ln., ТЁ, Gb. 


ACTS 


OF THE APOSTLES. CHAP. 


XXIII. 





KING JAMES’ VERSION. 


the Pharisées and the Saddu- 
cees: and the multitude was di- 
vided. 

S For the Sadducees say that 
there is no resurrection, neither 
angel, nor spirit: but the Phari- 
sees confess both. 

9 And there arose a great cry: 
and the seribes that were of the 
Pharisees’ part arose, and strove, 
saying, We find no evil in this 
man: but if a spirit or an angel 
hath spoken to him, let us not 
fight against God. 

10 And when there arose a 


, 
vat арастаси, 


€A&AÀggev avr 
cou Xapev. 








€ Yraows, insurrection, sedition, dissension, uproar, stand- 
ing. Such is the whole currency of об, in N. Test. Its 
usual representatives in the N. Test. are: rend, divide, open, 
break. It is, with one exception, only found in the historical 
books. In Hebrews, ch. 9: 8, it is literally and properly 
rendered standing ; because, applied to the tabernacle, in- 
dicating its mere continuance; literally, having a standing. 
This word is a valuable monument of the fact, that often the 
subject and the context must decide the sense or meaning of 
a word, especially when it has a liberal currency. 


в Муде ayyelov unte mvevua, are often represented by 
neque, neither, but when, as here, in conjunction, in one 
member of a sentence, they stand to each other as neither 
and nor, in our vernacular. But in certain cases, as in the 
one before us, when preceded by a negative absolute, we 
extend it to the whole category—no resurrection, no angel, 
no spirit. Мид adds a second denial to the first, SEE 
итте expands this denial into its parts. See Matt. 5: 34, 
35, 36, Hack., Winer, Stuart. Here are four specifications. 

Ta aupotega, both. Yet there аге three specifications of 
the Sadducean infidelity—araoraots, ayyehos, mvevua, no Te- 
surrection, nor angel, nor spirit. Boothroyd gets out of this 
grammatical difficulty by translating it, “no resurrection nor 
angel or spirit. Also Hack. But Penn has it, “there is no 
resurrection, nor angel, nor spirit;” and instead of “the 
Pharisees confess both,” he gives it, “confess all these.” This 
difficulty has occurred to many thinkers. It occurred to 
Chrysostom. But it is found in the oldest Greek poets and 
philosophers. Hence Kuincel decides * vocabulum cuporeoa 
de duobus usurpari solet, sed tria nominata sunt, que Saddu- 
cci infelicitata esse dicuntur, tenendum igilur est augovegov 
etiam de pluribus dici." Chrysostomus, vol. 3, p. 534. 

It is, indeed, found in Homer's Odys. 15. 78, аифотеоо», 
xvüos te хаг пуда, хаг ovecag. We regard it as indicative 
of only two distinct ideas, giving two specifications of the 


GREEK TEXT. 


pucaíov kal tov Laddovkaiov, 
` 3 , ^ ^ 
kai eaxtar то TANOOs. 
^ y \ ` 5 
Sovkaior реу yap A€yovat ил) ei- 


V ^ ^ wor 
pyte пуебра` Dapioaior дє opo- 
^ ` , 
Aoyovar Ta аифотера. 
` ^ и new , 
дє Kpavyn peyan: ka avatav- 
TES OL ypapqar es TOU иероиз TOV 
Papiraiov биерахото A€yovres, 
Ovócv kakóv evpickopey év TO 

э (a , 
аудротф TovT@ 


? ПоЛАӯѕ 86 ye- 





REVISED VERSION. 


arose a “dissension between the 
Pharisees and the Sadducees; 
and the multitude was divid- 
ed. For the Sadducees say 8 
that there is no resurrection 
nor angel, nor spirit; but the 
Pharisees confess "both. And 9 
there arose a great clamor ; 
and the scribes who were 
of the Pharisees’ party arose, 
and strove, saying, We find 
no evil in this man: but, if 
an angel or spirit spoke to 
him,—' And when there arose 10 


8 Хад- 
итде ayyedov 


923577. 
€yevero 


ЕЁ O€ туебиа 
7 dyyeAos, ш) 





second—angel and spirit—as representative of a future state 
—and a spiritual universe—a literal resurrection, and a literal 
spiritual universe, both which were denied by the Sadducees, 
and aflirmed by the Pharisees. Ta augorega—Prof. Hackett 
has it, according to the above analysis, “а resurrection, and 
the reality of spiritual existences, whether angels, or the souls 
of the departed.” There yet appears a cloud in the horizon 
of many on the true analysis of man, as to the true constitu- 
ency of man. Man, in Holy Writ, is contemplated as a minia- 
ture trinity in his nature, the “likest image” of God in the 
universe. Hence the grand reason for his redemption. The 
word angel necessarily denotes no personality in the uni- 
verse. It is essentially and exclusively an official name. It 
applies to men, winds, lightnings, pestilence. These are 
scripturally called God's angels, Psalm 78 : 49. It is applied 
to men—eyen the spies, entertained by the innkeeper Rahab, 
are called angels, James 2: 25. Acts 12:15. Fire and 
lightning are God's angels, Heb. 1: 7. They are called 
ministering spirits, officially. They are in nature spirits, but 
in office and employment ministers. Man has a body, a house. 
He has also a wvyy, a soul, a life animal. Не has also а 
лрериа, а spirit. These three make one man. 1 Thess. 
5:23. To draw the lines of distinction, though somewhat 
palpable, is not a task to be undertaken here. We can 
only say that the spirit is from God; the animal soul is 
the seat and centre of the animal instincts. In the lapsus 
of humanity it predominates over the spirit, the reason 
and conscience of man. Hence the necessity of a spiritual 
new birth. That which is born of the flesh is /lesh, and 
that which is born of the spirit is spirit. 


i Ог yoauparers. The Saddovxacoe usv and the Pagioaror 
de stand in contraposition; hence we haye avaorayres ог 
yoaumaters, and hence the xeavyn ueyaln, the great clamor 
and the favor shown to the apostles by the Pharisees, because 


of their more cogent evidence of a resurrection in the asser- 


ACTS OF THE APOSTLES. CHAP. XXIII. 


KING JAMES’ VERSION. 


great dissension, the chief cap- 
tain, fearing lest Paul should 
have been pulled in pieces of 
them, commanded the soldiers 
to go down, and to take him by 
force from among them, and to 
bring Aim into the castle. 

11 And the night following 
the Lord stood by him, and said, 
Be of good cheer, Paul: for as 
thou hast testified of me in Je- 
rusalem, so must thou bear wit- 
ness also at Rome. 

12 And when it was day, cer- 
tain of the Jews banded together, 
and bound themselves under a 
curse, saying, that they would 
neither eat nor drink till they 
had killed Paul. 

13 And they were more than 








GREEK TEXT. 


џошётѕ oTacews, evAaBnOels 6 
xtMapxos py діастасдў o Па?- 
Лоѕ ÚT a)TÓV, €kÉAevae то OTPA- 
revua катаВа» apmacae афтоду 
ёк ёсоо avTOv, @ує тє elg ти 
пароля. 

И ТИ 86 movon vvkri єті- 
стаў AUTÓ 0 KU plos eire, Odpae 
Iate os yàp диерарторо та 
тєрї об eis “Герооа р, ойто 
сє дє: b eis Pour paprvpij- 
7 P'evouérgs. де мера, 
zoujcavrés ties TOv  Tovõaiœwv 
à соустрофт», дуедєратита» éav- 
Tovs, A€youres wire фауєу wire 
mev ews ov атоктєір@сі TOV 
lla)Xov: 13 $joav O6 тАєіооѕ 


gut. 





REVISED VERSION. 


a great dissension, the chili- 
arch, fearing that Paul would 
have been pulled in pieces by 
them, commanded the soldiery 
to go down, and take him by 
force from among them, and 
to bring him into the castle. 
And the night following, the 
Lord stood by him, №: Т 
Take courage, for as you 
have testified of me in Jeru- 
salem, so must you also bear 
«testimony in Rome. 

And when it was day, the 12 
Jews, having formed a !combi- 
nation, bound themselves un- 
der a curse, saying, that they 
would neither eat nor drink, 
till they had killed Paul: and 13 


A 


1 








tion of the real eveazea«s vov vezgov, in the case and person 
of the Lord Jesus. The literal resurrection of the dead, in 
the person of the son of Mary and the son of God, was the 
omnipotent argument, wielded with irresistable power by the 
' eye-witnesses of the fact, against Sadduceeism and every form 
of materialism and infidelity which any form of philosophy, 
falsely so called, has ever obtruded upon mankind. 

Му Osouayousr is, we think, justly repudiated by Gb., 
Sch., Ln. and Tf. It is nowhere else found in the Christian 
Scriptures. We have J'ou«yos once only in the Christian 
Scriptures, Acts 5 : 39; but the verb deouazew never, but in 
this place ; and that, without adequate evidence, from ancient 
manuscripts or versions. 

While Bagster’s text retains, “let us not fight against 
God,” it must be conceded that it is without satisfactory 
authority. Sundry critics repudiate it, and the evidences 
are against it. 


) Evlagntecs is somewhat of doubtful authority in this 
place; for which, фо ғи is substituted by Ln., but by 
Gb. regarded as not so strongly supported. We, therefore, 
give our suffrage for evades, and retain the com. ver. 


x avle, deservedly, as we think, is repudiated by Gb., 
Ln. Tf, Sch. Acewaotvew, 2d per. sing. Ist aor. mid., from 
беаиаотоооциие, etiam atque etiam obtestor. You must again 
and again witness for me. “So must thou testify," Boothr., 
Wes. “So thou must bear witness,’ Thomp. “So must thou 
bear testimony,” Penn. “So also art thou to testify,” Мага. 
“So must thou also testify,” Wake. “So shall thou also bear 
testimony,” Dodd. Sic et oportet etiam Rome testificare— 
Beza—So it behooves you also to bear witness at Rome. 





Atauagrvgouct is, etymologically, more than waetvge@— 
couar, yet are they frequently represented by the same word, 
in the com. yer, as well as in others. Тһе prefix dca to 
uagtvoew, extends, or intensifies, its value or import. It is 
more continuative in its operations and activities. It is 
clumsily expressed by thoroughly testify, or fully or completely 
testify. Yet this is only expressive of its full signification. 
This is one of the cases, or instances, wherein the Greek 
language excels our language. In this case, it contemplates 
a continuous effort. 


| For tives vov lovómwov ovoteogny, are substituted ov- 
отоофт» ot Iovdaoe by Gb., Ln., Sch., Tf. “Some of the Jews 
combined together and bound themselves under a curse, 
saying: that they would neither eat nor drink till they had 
killed Paul.” Boothr. * Certain of the Jews banded together 
and bound themselves under a curse.? 
concursus, seditio, Arabs bene, seditio. Tumul- 
ut ооотог- 


5070097, 
tuarium enim et seditionum concursum significat: 
pey est populum factiose cogere—sie ovorgogy est factiosus 
ceeptus. Crit. Sacra, in loco. So the Septuagint, on Judges 
14:8, оъотоофу тоо haov—is, seditio coilio populi. Hence 
they use it for conjuratione, “wp, оъотаонз, a confederacy, а 
conspiracy. The Romans, in their patriotic mood, would 
say, on any ominous movement of conspirators, Qui rempub- 
licam vult salvam esse me sequatur. Such was the overages, 
the gvvwuooia, of the Greeks. “Having formed a combina- 
tion," Mey., Rob., Hack. 

This combination, literally, said, * We anathematize our- 
selves that we will neither eat nor drink till we have killed 
Paul.” 


- 





KING JAMES’ VERSION. 


forty which had made this con- 
spiracy. 

14 And they came to the chief 
priests and elders, and said, We 
have bound ourselves under a 
great curse, that we will eat 
nothing until we have slain 
Paul. 

15 Now therefore ye with the 
council signify to the chief cap- 
tain, that he bring him down 
unto you to-morrow, as though 
ye would inquire something more 
perfectly concerning him: and 
we, or ever he come near, are 
ready to kill him. 

16 And when Paul's sister's 
son heard of their lying in wait, 
he went and entered into the 
castle, and told Paul. 

17 Then Paul called one of 
the centurions unto Aim, and 
said, Bring this young man unto 
the chief captain; for he hath a 
certain thing to tell him. 

18 So he took him, and 
brought Aim to the chief cap- 
tain, and said, Paul the prisoner 


called me unto Az», and prayed 
me to bring this young man 





GREEK TEXT. 
тєссаракоута ol TavTnY THY 
G'UVOJOG lav memoujkóres" М oj- 
TWES mpooedOovres TOLS &рҳиє- 
pedot каї rois прєсВотєроіѕ ei- 
тор, AvaOépnari арєдєратіташєру 
EavTovs, итдєџоѕ yevaacÜat ews 
ob amokteivopev tov llaUXov. 
15 уду обу vpeis eppavicare TQ 
XM px giv TO cvveüpio, 0 omes 
aŭpiov aùròv KaTayayn pos 
бий, as mehAovtas діаушоскєш 
акриВеотеро» та тері avroð" 
pets д, тро TOU ёууѓсош айтор, 
єтоціо! ёсуиєу TOD avehew avrov. 
15" Axovoas 66 0 vios THs адєА- 
dns Lavrov то €veOpov, Tapa- 
yevomevos kai єісєАбоу eis THY 
TrapenBoAny, amnyyeire TQ Tav- 
Ле mpoqaAcadpevos де о 
Паблов ёа rv ékarovrapxov, 
€», Tov veavíay TOUTOV árd- 
yaye Tpós Tov xAiapxor: EXEL 
yap TL ama yet avro. 18 0) 
pev оду TapadaBov avrov nyaye 
троѕ Tov xtAlapxov, Kai фус, 
“О дєтшоѕ ПабАоз проскаћє- 
CALEVOS je NPOTNTE, тобтор TOV 








ACTS OF THE APOSTLES. CHAP. XXIII. 


REVISED VERSION. 


there were more than forty 
who had formed this con- 
spiracy. And they went to 
the chief priest and elders, 
and said, We have bound our- 
selves under a great "curse, 
that we will eat nothing till 
we have slain Paul. Now, 
therefore, you with the "coun- 
cil, signify to the chiliarch that 
he bring him down to you to- 
morrow, as though you would 
inquire something more exact- 
ly concerning him: and we, 
before he can come near, will 
be ready to kill him. 

And when Paul's sister's 
son heard of the ambush, he 
went and entered into the 
castle, and told Paul. Then 
Paul called one of the *cen- 
turions to him, and said, Bring 
this young man to the chili- 
arch; for he has a certain 
thing to tell him. And so he 
took him, and brought him to 
the chiliarch, and says, Paul 
the гризопег called me to 





m Avedeuationuey Eavtous. 


as explained, v. 13, ovrex«ootar zteztotzores, conjuratio. 
The reflexive of the third person (as in y. 12) 


Saer., in loco. 


may follow a subject of the first or second person. 


Greek Gram. and Buttman; Hackett. 


We have cursed ourselves— 


Crit. 
ver. 
Kuhner’s 
tum—John 8: 


m 
[m 


Xihiaozy ovv tø ovvedoevp—ythiagyos, seventeen times 
occurring in this book, always rendered chief captain. Com. 
The chiliarch, often called a tribune, had, as his name 
indicates, the command of a thousand men. "Tribunus mili- 


12—vertendum fuit przfectus cohortis. 


A 


for so the 


п Nuvedocm—ovvedoror, consessus, always, in N. Test., trans- 
lated council. Com. ver.,—it was called the court of fhe 
seventy and two, and was held only in Jerusalem ; from which 
the Jews retained this word, calling the judges the Sanhe- 
drim. None might appeal to any other. Num. 11 : 26. 
Critica Sacra. Synagogues are ecclesiastic conventions. 
Synedria are conventions of civil judges, more frequently 
alluded to, and named, in this book of Acts, than in all the 
other Christian Scriptures, but never once applied to any 
Christian assembly, summoned or convened for any act of 
Christian discipline, legislation, or judgment. It always 
refers to a pagan or a Jewish institution; never to any 
Christian assembly. 





military tribune, called the prefect of a cohort ; 
Latins called him whom the Greeks called a chiliarch. But 
adds Crit. Sacra, a tribune is he who presides over a legion. 
These, among the Jews, were called chiliarchs. Grotius, Leigh. 


о Eva vov ixacovragz@v—trov avehew depends on ғтогиог 
as a genitive construction. Hack. 
rendered centurion ; because, in fact, he was the captain or 
commander of one hundred men; and such is its etymolog 


Ехатартаодоѕ is often 


PO Seaucos indicates that Paul was still a prisoner, and 
that by a chain. The Roman custom was to attach the chain, 
on the person of the prisoner, to the arm of a Roman soldier. 


ACTS 


KING JAMES’ VERSION. 


unto thee, who hath something 
to say unto thee. 

19 Then the chief captain 
took him by the hand and went 
with him aside privately, and 
asked him, What is that thou 
hast to tell me? 

20 And he said, The Jews 
have agreed to desire thee, that 
thou wouldest bring down Paul 
to-morrow into the council, as 
though they would inquire some- 
what of him more perfectly. 

21 But do not thou yield unto 
them: for there lie in wait for 
him of them more than forty 
men, which have bound them- 
selves with an oath, that they 
will neither eat nor drink till 
they have killed him: and now 
are they ready, looking for a 
promise from thee. 

22 So the chief captain then 
let the young man depart, and 
charged him, Sce thou tell no man 
that thou hast shewed these 
things to me. 

23 And he ealled unto hin 
two centurions, saying, 
ready two hundred soldiers to 
go to Cesarea, and horsemen 
threescore and ten, and spear- 
men two hundred, at the third 
hour of the night; 

94 And provide them. beasts, 
that they may set Paul on, and 
bring him safe unto Felix the 
governor. 


Make |“ 


, 
| TOS“ 





OF THE APOSTLES. CHAP. XXIII. 


157 





GREEK TEXT. 
, > ^ / Ed ^ 
veaviay ayayew проѕ сє, exovra 
^ LA > , 
tt AaAjaat oa. 1 ’ EziAafo- 
M ^ ` > ^ 
HEVOS, дє TIS XELPOS avroU 0 ҳи- 
, ` у 
Alapxos, kai avaxwpnoas кат 
7 , > , P. A y 
iðiav érvvOavero, Ti сти 0 exes 
E ^ , ‘> ^ 
атаууєАаї por; °? Hime 08, 
с? e > ^ , ^ 
Отг ot Tovóato, avveÜevro To) 
5 ^ , © ` 
врет ой TE, OTOS QÜPLOV Eis TO 
, , ` ^ 
ovvedpioy Katayayns tov Паб- 
е , / 5 , 
Лор, ws j.eAXovres TL &kpueorre- 
, ^ 
pov muvOaverOat epi avro. 
* 5 ^ ^ ^ 
? gb оду p тесбђѕ avrois 
з , ` SON 3 Ao 
€veÓpevovgt уар avTOv её aUT@V 
avdpes mAelous тєссаракоџта, 
Отис буедеиатистах Eavrous 
pyre jeyetv pte mev ews об 
ГА ^ 
aveAwow avrov: каї иду ЕтоциоЕ 
д № ` ^ 
eut TPOTOEXOPLEVOL THY ато TOU 
3 s 22 e и 5 
erayyediav. О мер оди Хе 
, ^ 
Aíxpxos améAvoe TOv veavíav, 
mapayyethas pndevi ёкЛаЛ са, 
OTL табта ёефалоаѕ Tpos Le. 
23 Kai mpookarecapevos дуо 
` ^ ГА 5 
TWAS TOV ékarovT&pxow ETEV, 
и , 
Eromacate стротідтаѕ диако- 
e ^ 
0405, ortos пореидфочль ёоѕ 
, e ^ , 
Kauwapetas, kal ines єВдора)- 
ГА 
корта, Kat дєб:оЛаВооѕ діако- 
EEN ГА e ^ 
cíovs, ато трітѕ opas THS VUK- 
, ГА 
^* ктуу тє парастос, 
3 , ^ ^ 
iva emiBiBacavres rov lla)Aov 
, x , ` 
дасососі mpos Dyka Tov 








REVISED VERSION. 


him, and requested me to bring 

this young man to you. Then 19 
the chiliarch took him by the 
hand, and went with him aside 
privately, and asked him, 
What is that you have to say 
to me? And he said, The 
Jews have agreed to request 
you, that you would bring 
down Paul to-morrow into the 
council, as though they would 
inquire something about him 
more perfectly. But do not 
you yield to them: for there lie 
in wait for him more than forty 
men of them, who have bound 
themselves with an oath, that 
they will neither eat nor 
drink till they have killed 
him; and now are they ready, 
slooking for the promise from 
you. So the chiliarch let: 
the young man depart, and 
charged him, Tell no person 
that you have showed these 
things to me. And he eall- 
ed to him some two of the 
rcenturions, saying, Make rea- 
dy two hundred soldiers, and 
seventy horsemen, and two 


hundred spearmen, to go to 
Cesarea, at the third hour of 
the night; and let them pro- 
vide beasts on which they may 
place Paul, and bring him sate 
to Felix the governor. And he 25 


20 


n2 
t2 


bo 
e 








3 Пооодехошенов tyyv—exayyehvav—Looking for, expecting, 
No word, of the same frequency 


wailing for—the promise. 


be doubtful whether two or more; but two, at least. 
joined with numerals, renders them indefinite. 


Tis, 
So Winer, 


of occurrence in this book, is more uniformly represented by 
one word than this is—by the word promise. Its only ex- 
ception is found, I. John 1: 5, in the word message; and in 
this case alone does it extend beyónd one idea. А message, 
indeed, generally, in the evangelical economy, is a promise. 
A message, however, is more general, including a promise, or 
a threatening. In John’s first epistle, it indicates an annun- 
ciation or message, and not simply a promise. 


г 2400 twas tov éxatovtagyov—tıs is indefinite—it may 





Kuinoel, Hack., Stuart, etc., regard it. 


Ack:olaBovs “occurs only here, and in two obscure writers 
of the iron age. Its meaning is a riddle,” De Wette. The 
proposed explanations are these: zregegvAezes, military lictors 
who guarded prisoners ; so called from their taking the right- 
hand side (Suid., Beza, Kuinoel). Lancers (Vulg., Eng. ver.), 
a species of light-armed troops (Meyer), since they are men- 
tioned once in connection with archers and peltasts. Codex 
A reads, 9e£&ogoAovs. Jaculantes dextra. Syr., Hack. 


ACTS 


OF THE APOSTLES. CHAP. XXIII. 





KING JAMES’ VERSION. 


25 And he wrote a letter after 
this manner: 

26 Claudius Lysias, unto the 
most excellent governor Felix, 
sendeth greeting. 

27 This man was taken of the 
Jews, and should have been kill- 
ed of them: then came I with 
an army, and rescued him, hay- 
ing understood that he was a 
Roman. 

28 And when I would have 
known the cause wherefore they 
accused him, I brought him forth 
into their council : 

29 Whom I perceived to be 
accused of questions of their law, 
but to have nothing laid to his 
charge worthy of death, or of 
bonds. 

30 And when it was told me 
how that the Jews laid wait for 
the man, I sent straightway to 
thee, and gave commandment to 
his accusers also, to say before 
thee what they had against him. |> 
Farewell. 

31 Then the soldiers, as it was 
commanded them, took Paul, 








* Tleoveyovouy tov vvzOY TOVTOV. 
line.” 
ensample, pattern, in com. yer. 


“Containing this out- 
Tuxos, represented by print, figure, fashion, example, 
Proprie significat notam in- 





GREEK TEXT. 


üyeuóve: * * ураүоѕ ema Tov 
Tepiéxovoav Tov TÜTOV тодтор" 
6 KAavótos Avolas TQ крат: 
oro nyewove Фиумк Харе. 
"Tov avdpa тодтоу vàng- 
Oévra 0то rov 'lovOatov, koi 
pedAovTa ауоирєіс дои vr. avTGv, 
€migTüe оду TQ OTpaTEvpaTe 
ебеЛоџти avrov, pabov On 
“Popatos ёст. 28 Bovàopevos 
дё yvàvat ти airíav Oi Hv ёрєк- 
adovy avTd, KaTnyayov адтор 
eis то ovvedprov avrav: * op 
«бро» €yKaovpevov тері NTN- 
Шатору тоб vópov атр, pndev 
дё аёору Üav&rov 1) cov èy- 
kAyua éxovra. * pmvvÜetans 
дє рог éziffovAs eis Tov avdpa 
pédAew eoecOa ото тёри Tov- 
daiwy, é£avrijs Tempa про; сє, 
параууєЛаѕ Kal Tois Karn yopols 
A€yew та Tpos аўто» еп об. 
" Eppooo. 

1 Oi pev оду arpariórat, 
ката то ÖLATETAYHÉVOV ато, 


had against him. 





Farewell.” 


REVISED VERSION. 


wrote a letter after this *man- 
ner: Claudius Lysias, to the 
most excellent governor Felix, 
sends greeting. This man was 
taken by the Jews, and was 
about to be killed by them; 
but I came with the soldiery, 
and rescued him, having learn- 
ed that he was a Roman. 
And when I wished to know 
the cause for which they ac- 
cused him, I brought him 
forth into their council: and 
found him to be accused about 
questions of their law, but to 
have nothing laid to his 
charge worthy of death, or of 
bonds. And when it was told 
me how the Jews laid wait 
for the man, I sent him :im- 
mediately to you, and gave 
commandment to his accusers 
also, to say before you what 
they had against him. Fare- 
well. 

Then the soldiers, as it was 
commanded them, took Paul, 


Booth. 


26 


27 


30 


51 


“But having been 
informed of a plot laid against the man by the Jews.” Wake. 
* And when it was shown me that an ambush was about to 
* But when it was 


sculptam pulsatione. 


t Меле, omitted by Ln. Yro tæv Тоздашою, omitted 
by Ln. and Tf. To weddecy eoeotor, Kuin. objects, as an 
anacoluthon, indicating a want of sequence, not correspondent 
with the remainder of the sentence; and, therefore, should 
be written шуо uehlovons eocatar, Or umvoDtvros де 
woi—exifoviny шее овоог. “The writer falls out of his 
construction here. He says unrvudecons at the beginning of 
the sentence, as if he would have added туз 24/000); but; 
in the progress of the thought, adds кее, as if he had 
commenced with uyrvaerror ... The idea of 
the thing disclosed, yields to that of the persons who disclose 
it. Hack. “And when it was made known to me that the 
Jews laid wait for the man, I sent him immediately to you, 
and commanded his accusers also to say before you what they 


20%. 





be laid for the man by the Jews.” Wes. 
signified to me that an ambush would be laid by the Jews.” 
Dodd. “But receiving intelligence of a plot against the man 
which the Jews were in act to execute.” Thomp. “ Jndicatis 
autem mihi insidiis que а Jud«is ei struerentur, statim eum 
ad te misi, et accusatoribus ejus precepi, ut accusationes suas 
coram te proferrent.” Kuin. “Quum autem mihi indicatum 
esset insidias huic viro factum iri а Judæis eo ipso momento 
misi eum ad te: et denuntiayi quoque accusatoribus ut que 
habent adversus eum dicant apud te. Vale.” This 
we presume to be a full expression of the original text, and 
would render it: But soon as it was indicated to me that an 
ambush was about to be laid by the Jews, against this man, I 
immediately sent him to you, having given orders to his accu- 
sers to slate to you whatsoever they have against him.” 
Eééwoo. Farewell. Om., Ln., Tf. 


ACTS OF THE APOSTLES. CHAP. XXIV. 


159 





KING JAMES’ VERSION. 


and brought him by night to 
Antipatris. 

32 On the morrow they left 
the horsemen to go with him, 
and returned to the castle: 

33 Who, when they came to 
Cesarea, and delivered the epistle 
to the governor, presented Paul 
also before him. 

34 And when the governor 
had read the letter, he asked of 
what province he was. And 
when he understood that he was 
of Cilicia; 

35 I will hear thee, said he, 
when thine accusers are also 
come. And he commanded him 
to be kept in Herod’s judgment- 
hall. 


CHAP. XXIV. 


Амр after five days, Ananias 
the high priest descended with 
the elders, and with a certain 
orator named Tertullus, who 
informed the governor against 
Paul. 

2 And when he was called 
forth, Tertullus began to accuse 
him, saying, Seeing that by thee 
we enjoy great quietness, and 
that very worthy deeds are done 





a Eagavtes tovs inmets, having left or permitted the horse- 
men to go with him, they returned to the castle; relictis 
equitalibus qui cum eo irent, reversi sunt in castra. 
For mogevesda, алғоҳғоћаг is substituted by Ln., 


thought probable by Gb. 


У O пугио» is repudiated by Gb., Sch., Ln., Tf. It is, how- 
ever, an appropriate supplement. Елғоотџоас, х. т. À., having 
This suggests his profession 


asked from what province he is. 
of being a Roman citizen. 


w diaxovoouae gov. 


х Ey vo лоситооир тоо Howdov, in Herod's pretorium. 








JI will hear you fully. 


GREEK TEXT. 


, ^ ^ v 
avaAaBovres tov Пабло», wya- 
` ^ ` > ^ > 
yov дик THs vuKTOs єіѕ THY Áv- 
Ё, 32 Gos! \ 3 ГА 
титатріда. т] дє émavpiov 
7 ^ ^ ГА 
єасаутєѕ TOUS Urets mopeveo бо 
` = , < 
суу avto, vréorpepav eis THY 
, 
тарєиВо№ђи" 33 otrwes єісєэ- 
, э ` > , ` 
Govres cis тру Коивареаи, кой 


э , ` 3 ` ^ 
арадоитє THY ÉmiwToÀyv TØ 

e Ц , XN 
NYELOVL, парєсттсау каї TOV 


^ ^ ` 
Пабло» aùr. 3 avayvovs 6 


е ^ , 3 
0 yepov, kal єтєрот)саѕ єк 
, 3 , , 
Tolas émapxías вот, Kat muĝo- 
e ^ 
pevos ore ато KiAtkias, 3 Aa- 
, , y er ` e 
Kovoomat соо, ey, orav kal oi 
, , 
катууороё соо тптарауєуоитои. 
> , , 3 ` 3 ^ 
-EkéAevaé тє avrov €v TQ прош 
, ^ e и P 
торф ToU Hpwdov dQvAacoe- 
olat. 


CHAP. 


МЕТА де mévre 7 мерах ка- 
твт 0 dpxcepeds "Арал, мета 
TOV mpeoBurepov каї propos 
T epTvAAov TWOS, oirwes бефа- 
ади up 7уєцои катӣ Tov Tav- 
Лор. 2 eXnBévros 0€ адтоб, Üp- 
£aro каттуоре» ó TéprvAAos 
Aéyov, ? HloAAgs eip5vgs тоу- 


ГА ^ 
xavovres dua стод, kal ka T0pÓc- 


XXIV. 


Beza. 
Tf., and 


сиѕе. 


temple, уу. 5, 6. 
read д:009ошато», 





REVISED VERSION. 


and brought him by night to 
Antipatris; and on the mor- 32 
row they left the horsemen to 
go with him "(and returned to 
the castle): 
came to Cesarea, and delivered 
the epistle to the governor, 


who, when they 33 


presented Paul also before 
him. And when the governor 34 
had read the letter, he asked 
of what province he was.* And 
when he understood that he was 
of Cilicia, he said, I will hear 35 
you, "when your aecusers are 


also come. And he command- 


ed him to be kept under guard 
in the »pretorium of Herod. 


CHAP. XXIV. 


Now after*five days, Ana- 1 
nias the high priest came 
down to Cesarea with the 
elders, and with a certain ora- 
tor named Tertullus, who ap- 
peared before the governor 
against Paul. And when he 2 
was called, Tertullus *proceed- 
ed to accuse him, saying, See- 
ing that through you we enjoy 
much ‘peace, and that many 


* Mera de терте juegas, post quinque dies advenit Ananias, 
potius die quinto—on the fifth day, Kuin. 
dorfius, Rosenmiillerus count these days from the captivity 
of Paul in Jerusalem, as cited by Kuin., in which view Meyer, 
De Wette, and Hackett agree. 


Michaelis, Din- 


P Нобато xatnyogew, began to accuse, or, proceeded 10 ac- 
Tertullus instituted, if not in form, in fact, three dis- 
tinct counts, or charges—sedition, heresy, profanation of the 
Instead of xatogPmuatwy, some copies 

which reading Grotius, Griesbach, and 
Valckenarius approve. 


Kuin. 


The residence of the Roman procurators. А palace built by 
him at Czsarea; then occupied as the residence of Roman 
procurators. Hack. 





с 70015 econyys, * much peace,” rather than “ great quiet- 
ness;” “many worthy deeds,” rather than “very worthy 
deeds.” 


160 


\ 





KING JAMES’ VERSION. 


unto this nation by thy provi- 
dence, 

3 We accept i always, and 
in all places, most noble Felix, 
with all thankfulness. 


GREEK TEXT. 
и, и ^ », , 
prov yiwopévov TQ Ever торте 
` E ^ , 
бий. THs ONS Mpovolas парт тє 
кой таутаҳо?, атодеҳореба, 
крітісте DINE, ПЕТЯ más 
“ta 02 


ACTS OF THE APOSTLES. CHAP. XXIV. 


REVISED VERSION. 


very worthy ?deeds are done 
this nation through your 
prudent administration; we 
receive it in every way, and 
*every where, most 'noble Fe- 


4 Notwithstanding, that I be 
not further tedious unto thee, I 
pray thee, that thou wouldest 
hear us of thy clemency a few 
words. 

5 For we have found this 
man а pestilent fellow, and a 
mover of sedition among all the 
Jews throughout the world, and 
a ring-leader of the sect of the 
Nazarenes: 

6 Who also hath gone about 
to profane the temple: whom 
we took, and would have judged 
according to our law: 


evxapiaTías. 


^95 , 
07) €TLELKELG.. 
t 


ареста" 





TÀelóv сє вукопто, паракал® 
koral сє NUV cvvrónos TH 
? ebpóvres yàp тор 
&vÓpa тобтор М№оцибу, kai kivo- 
бита aT&civ mâs. Tots Lovdators 
TOUS катӣ Uo oiKovpevny, пре- 
тоотаттр тє os rov Ni абораіоу 
5 òs каї 
ereipace BeBnA@oat, òv kal èk- 
parnoaupev kal ката TOV тиєтє- 
pov vopov nOeAnoapey kpivew. 


p) ет lix, with all thankfulness. But 4 


that I may not weary you 
longer, I pray you of your cle- 
mency to hear a few words from 
us. For we have found this 5 
man a pest, and exciting dis- 
turbance among all the “Jews 
throughout the world, a chief- 
leader of the sect of the Naza- 
renes: who also has gone about 6 
to profane the temple : whom 
we took, and would have judg- 
ed according to our law : but 


TÓ iepov 








4 Пойдор ie understood, 

a rs ons лооуогиѕ. loovot«s is found only here and in 

iom. 13 : 14; here providence, there provision. 

The verb zeovoem is found three times, and is uniformly 
translated provide, com. ver. Providing for good and against 
evil, classifies all the duties of civil government. Prudence is 
itself a species of providence. 

Evyagvorea is a favorite with Paul. With two exceptions, 
found in the Apocalypse, he engrosses its whole currency in 
the Christian Scriptures. His use of the verb evyagcotew is 
quite as remarkable. Tertullus the orator justifies his use 
of it. 

e We concur with Robinson and others, in preferring “every 
way, and everywhere," to “always, and in all places," as be- 
ing more apposite to the use of zayzp. 


f Коатготе Флдг&, most noble, most excellent. Tertullus, 
Claudius Lysias, Luke, and Paul are alike courteous in their 
use of this complimentary term. In the same style he uses the 
phrase, 77; on &ztetzece, gentleness, clemency. Gentile, gentle, 
and genteel are of the same family, and in Latin, French, 
Spanish, and Italian of the same radical orthography. Gen- 
tleness is one of the most conspicuous fruits of the Holy 
Spirit, and, therefore, he alone creates a true gentleman. Тһе 
language of Tertullus is heartless flattery. Felix, according 
to Tacitus, Josephus, and hoary tradition, was one of the most 
corrupt and corrupting governors ever sent from Rome into 
Judea. 


5 Aorucor, pro hoywwdns, vel Лоцихов, ut Lat. pestis pro 
pestifer. Kuin. A pest, for a pestilent fellow, “exciting 
disturbance among” or unto all the Jews, amongst them- 
selves, not amongst the Romans. Nafweacwy, a term of re- 
proach. Ols., Hack. 





h Os zat то tegor exeigeae BeBnhmoce, óv zai experiar. 
The following words connected with these are omitted by 
Ln., Tf.,(Gb.,—a probable omission)—“ xat хата cor 7wetegor 
vouov zOsAnoautr vowew. (V.7.) magehtav д2 Avowas ó 
yihiaoyos uera Holler Bias вк тор tto пир «arty, urere. 
(У. 8.) xehevous tovs хотпуоооос avtov epyeoitae exe oe.” 
They are, indeed, repudiated by Ln. and Tf., thought doubtful 
by Gb., regarded as an interpolation by Mill, Beng., Morus, 
Heinr. But with Kuincel, after considerable vacillation, I 
concur. His conclusion is: “After weighing the objections of 
Mill, Beng., Mor., and Heinr., and their motion to have them 
striken out of the text—equidem tamen verba textus genuina 
existimanda pulo—notwithstanding I am of the opinion that 
they are to be regarded as the genuine words of the text.” 
They are rejected by De Wette, Mill, Bengel, Lachmann, and 
some others. But inasmuch as they are reported as found in 
different forms in a majority of extant manuscripts, I must 
vote for their retention. 

The following are the popular versions of this passage: 
“And having seized him, we wished to judge him according 
But Lysias the chiliarch came, and with great 
Syriac Peshito. * Qui 
quem eliam prehensum 


to our law. 
violence took him out of our hands.” 
templum. quoque tentavit profanari : 
volumus secundum Legem nostram indicare sed interveniens 
tribunus Lysias cum magna vi abducit eum e manibus no- 
Beza, edition of Junius and Tremellius, Old and New 
Testament, London, a.D. 1581. “Who attempted to profane 
the temple, and whom we, therefore, seized: by exam$ning 
whom thou canst obtain knowledge of the things of which we 
accuse him." Penn. “ Who attempted. to profane even the 
temple, we apprehended him, and would have judged him ac- 
cording to our law.” Thomp. То the same effect, Boothr., 
Dodd., Wes., Wakef. See ch, 21 : 31, 33. 


striis.” 


ACTS OF THE APOSTLES. CHAP. XXIV. 


161 





KING JAMES’ VERSION. 


7 But the chief captain Lysias 
came upon us, and with great 
violence took him away out of 
our hands, 

8 Commanding his accusers 
to come unto thee: by examin- 
ing of whom, thyself mayest take 
knowledge of all these things 
whereof we accuse him. 

9 And the Jews also assent- 
ed, saying, That these things 
were so. 

10 Then Paul, after that the 
governor had beckoned unto him 
to speak, answered, Forasmuch 
as I know that thou hast been 
of many years a judge unto this 
nation, I do the more cheerfully 
answer for myself: 

11 Because that thou mayest 
understand, that there are yet 
but twelve days since I went up 
to Jerusalem for to worship. 

12 And they neither found 
me in the temple disputing with 
any man, neither raising up the 
people, neither in che syna- 
gogues, nor in the city: 

13 Neither can they prove 
the things whereof they now 
accuse me. 


avakpivas тєрї 
> ^ 
QUTOU. 


xeu. 


10 * AmexpiOn 


povoaAnu: ™ 


z ^ M 
OUTE като Ти 





GREEK TEXT. 


T тареАбои 02 Avaias 6 yiX- 
арҳоѕ perà ToMAÑS Ales ék TOV 
Херу ифи árýyaye, 
Tovs kariyópovs GUTOÜ epxea Oat 
єт) сє пар’ ov дија abros 


ETLYV@VOL ov NAELS karyyopoUpev 
, \ e 
? Nuvéüevro O6 Kal oi 
> ^ z E P 
Lovdaior, фаскоутєѕ табта, ойтоѕ 


ГА ГА э ^ ^ 
vevgaAvTOS ауто TOU 
, > ^ 3 ^ y 
Aéyetr, Ek mToAA@Y erêv ovra 
сє крити TO єбуе тойт emu- 
arápevos, ebOuporepov Ta тєрї 
EuavuTov amoAoyoupat. 

, ^ a > 
plevov gov yvævat OTL оо TrÀc(ous 
> ГА e , ^ [4 ene 
eioi pot pepa 1 дєкадоо, ad 
= РА , C LAC 
js aveBnv mpookvvowv ev [e- 
Kal 
е ^ е / / ô À 
(рф ebpov ue mpos Tiwa дияде- 
- 5, ^ 
yopnevov 3) emavaractv пообута 
у 3 ^ ^ 
OXxAov, oUre EV rais avvayoyais, 


^ , , 2 
TAapAacTHTal Ee OUVaYTaL тєрї ov 
^ ^ ГА 
иду каттуоро?сі pov. 


REVISED VERSION. 


the chiliarch Lysias came upon 7 
us, and with great violencetook 


, 8 Р 
SkeXevoras | him away out of our ‘hands, 


commanding his accusers to 8 
come to you: by examining of 
whom you yourself may obtain 
knowledge of all these things 
whereof we accuse him. And 9 
the Jews also assailed “him, say- 
ing that these things were so. 
Then Paul, after that the gov- 
ernor had beckoned to him to 
speak, answered :—'Knowing 
that you have been for many 
yearsa judge for this nation,I do 
the more cheerfully answer for 
myself; it being in your power 
to know that there are yet but 
twelve days since І went up 
to Jerusalem to worship. And 
they neither found me in the 
temple disputing with any 
man, neither stirring up the 
people, neither in the syn- 
agogue, nor in the "city: nei- 
ther can they prove the things 
of which they now accuse me. 


TAVTOV TOUTOV 


= 


0 


` ^ 
де о lla)Aos, 
7уєшороѕ 


И Suva- 


+ > tod 
OUTE €V TO 


l M » 
толи 13 ovre 





t ороћо- 





i Та wera лос Bias, Tertullus mistates the fact. On the 
appearance of Lysias, the Jews released Paul without any 
struggle. 5 

) Ель ое, before thee. 
of inquisition. 


Hack. Avazocors indicates any form 


к For ovveFerto, Gb., Sch., Ln., Tf. substitute evrezteO'erro. 
They did more then assent, they assailed him at the same 
time. It is again found in ch, 23 : 30. 

1 Ex mohlov etwv, since many years. 
eJvet. The relation was for their benefit. 


Kourny governs 
Hence the dative. 


m Avvauevov gov yvavat, while, or since, you are able to 
know, you may know, it being in your power to know. H д=- 
zadvo later editions omit. “ The best mode of reckoning the 
twelve days is the following—beginning with the day of their 
arrival at Jerusalem (ch. 21 : 17); second, their interview 
with James (21: 18); third, the assumption of the vow 
(21 : 26) ; fourth, fifth, sixth, and seventh, the vow continued, 
to have been kept seven days, being interrupted on the fifth ; 








eighth, Paul before the sanhedrim (22 
the plot of the Jews, and the journey to Antipatris 
(23 : 12-31); tenth, eleventh, twelfth and thirteenth, the 
days at Cæsarea (24: 1), on the last of which the trial was 
then taking place. The number of complete days would, 
therefore, be twelve; the day in progress at the time of 
speaking is not counted. So Wetstein Augm., Meyer, De 
Wette, and others.” Tackett. 

Ag fe, an abbreviation for ало tys ўиєоаѕ ýs. 
сот, worshiping, 


:30; 23:1-10); ninth, 


Ie oaxvry- 
or, in order to worship. Agp ze elliptice po- 
situm est pro ag zuegas ýs aveBny, et in Jerusalem positum 


pro es Iegovoadnu.  Kuincel, in loco. 


п For exovoraow some read excotaow, substituted by 
Ln., Gb., not so well sustained. Vox rarior occurrit apud 
Joseph. C. Apion 1. 20. Орт ex ts avtns exiovotacems, qui 
in eadem seditione fuerat. Евг. V, Т0. Kae emugovÀas xar 
Onuaymylas zat extataoers ToLovuevot, verbum exrovriotaad as 
concursum facere legitur ap. Joseph. Ant. 14, 1, 3. Kuin. 


162 ACTS 


OF THE APOSTLES. CHAP. XXIV. 





KING JAMES’ VERSION. 


14 But this I confess unto 
thee, that after the way which 
they call heresy, so worship I 
the God of my fathers, believing 
all things which are written in 
the law and in the prophets: 

15 And have hope toward 
God, which they themselves also 
allow, that there shall be a re- 
surrection of the dead, both of 
the just and unjust. 

16 And herein do I exercise 
myself, to have always a con- 
science void of offence toward 
God, and toward men. 

17 Now, after many years, I 
came to bring alms to my na- 
tion, and offerings. 

18 Whereupon certain Jews 
from Asia found me purified in 
the temple, neither with multi- 
tude, nor with tumult: 

19 Who ought to have been 
here before thee, and object, if 
they had aught against me. 

20 Or else let these same here 
say, if they have found any evil 





GREEK TEXT. 
^ \ ^ e ` M 
уф дє TOUTO сог, OTL ката THY 
es ^ v. e o 
000v nv A€yovow аїрєси, ойто 
, ^ ^ ^ 
Латреро TÓ патрфф. Оф, TL- 
OTEVOV TATL TOIS KATA TOV горох 
^ ^ ГА , 
Kal тої профттоиѕ yeypagugévots, 
5 > , Ed > A ` ^ 
eàriða €xov cis Tov Өєор, ти 
= и 
каї avro] афто: просдєҳоутаи, 
3 ^ и. ЕА 
«vagTagiv рєЛАєи ocobat ve- 
^ ГА ГА 
кроу, Okaiov тє каї адікеу" 
16 èy торт де avrüs аск®, ат- 
7 ` 
pockomov ovveidnow éxew Tpos 
b ` ^ N > А 
rov Өєоу каї rovs avOpawrrous 
, 7 РЕЙ, b / 
ÔLATAVTOS. 01 етфи дє TAELO- 
э , 
vov mapeyevópo]v ENCE CUES 
топту cds TO Ovos pov каї 
тросфораѕ" 18 ер ois _ebpov ме 
Tver pevov €v TÓ 1єрф, oU pera 
OxAov ovde мета OopvBov, tives 
\ ^ ^ , ГА ^ 
бе ато ths “Actas 'lovOatot, 
^ ATS ^ ^ 
ods Set emt сод mapeivat кой 
^ » У , 
каттуорєі et TL €xotev проб ре. 
20 А Ф yt, 
207) aproi ovToL eim&ro cav, et TL 
Ф э 3 N 3 / ^ 
ebpov €v верой aOikgua, OTAVTOS 





° Ката ту’ odov Zv heyovow atocow, 


which they call} P Aoxw, I exercise 





REVISED VERSION. 


But this I confess to you, that 14 
after the way which they call 
a sect, so I worship the God 
of my fathers, believing all 
things which are written in 
the law and in the prophets: 
and have a hope towards God, 
which they themselves also 
rentertain, that there is to be 
a resurrection of the dead, 
both of the just and also of 
the unjust. And in this do 
"І exercise myself, to have 
always a conscience void of 
offense towards God and men. 

Now, after many years, 
I came in order to bring 
alms to my mation, and to 
make ‘offerings; on which 
‘occasion certain Jews from 
Asia found me purified in the 
temple, but neither with a 
crowd, nor with tumult: who 
ought to have been here be- 
IS you ‘to accuse me, had 
they any charge against me; or 
else let these” femmes say, 


= 


6 


bo 


20 


myself, not in force and compass equal 


а sect—literally, heresy. At the beginning it was a word of 
middle signification, and, in general, signified any opinion 
good or bad. Non sum in eadem cum illo heresi, i. e. sen- 


lentiam—1 am not of the same opinion with him. Tull. 
Paradox. Secta odiosus est vocabulum quam heresis: а se- 
cundo dicitur. Heresis Grsecis dicitur ab elegendo. Eccle- 


siastical writers take it for an error in religion, and so it may 
be defined. Heresy is, however, regarded rather as a funda- 
mental error taught and defended with obstinacy. Two things 
are regarded as essential to heresy. Ist, it must respect and 
concern the articles of our faith; 2dly, there must be a stub- 
born and a pertinacious affirmation of it: there must be error 





in ralione, et pertinacia in voluntate. Taken in Scripture, 
тает partem. Leigh’s Crit. Sacra. The word is found ch. 
5:17; 15:5; for a sect, ch. 24 : 5, and 28 : 22. 

Aigetixos, Titus 3 : 5, indicates one who takes pleasure in 
sectarisms. Crit. Sacra. 


P Nexocm, after ахаотади», is rejected by Ln., Tf., Gb. asa 
reading not strongly supported. A resurrection of the just 
and of the unjust. 


to this term. I use diligence, skill, and constancy. Аохо 
meditare est et ex exercere se in re aliqua. It is 
constantly to meditate and exercise one's self in any thing òta- 
лазтоз, perpetually, without ceasing. 


Gregorius. 


* Tooogooas, oblations, offerings, ch. 21 : 26. Rom. 
15: 16. Heb. 10: 5, 8, 10, 14, 18. Greeci appellabant 
лооофооау. When they had finished their social prayers, 
bread and wine were presented to the minister who was 
accustomed to recite the words of the Supper and its institu- 
tion. This was after, and independent of their contributions 
to the poor. Crit. Sacra. ! 

* Ey ois ғор ue yviouevov ev tt tegu. Ev ots, in his 
dum occupor, dum ejusmodi pietatis officia exsequor, while 
engaged in these services, or duties, the Jews found me puri- 
fied—certain Jews from Asia—excited a tumult, not J, as my 
accusers allege. The verb is wanting, and the context sug- 
gests the supplement. For ey oís, Sch. Ln. Gb. suggest 


ev ats. 


t Ee te sgos. 


ACTS OF THE APOSTLES. CHAP. XXIV. 





KING JAMES’ VERSION. 


doing in me, while I stood be- 
fore the council, 

21 Except it be for this one 
voice, that I cried, standing 
among them, Touching the re- 
surrection of the dead I am 
called in question by you this 
day. 

22 And when Felix heard 
these things, having more per- 
fect knowledge of that way, he 
deferred them, aud said, When 
Lysias the chief captain shall 
come down, I will know the 
uttermost of your matter. 

23 And he commanded a cen- 
turion to keep Paul, and to let 


GREEK TEXT. 

IA ` 
7 mept 
^ , = Sk adl 

шах таутт povis, 15 ёкраёа 
е M 3 > ^ et , э 

€OTWS EV QUTOLS, Оті TEPL ava- 


^ ГА 
pov єтї ToU gvveOptov: 


» ^ A 
стастєюѕ vekpav yo Kpivopat 
, ^ 
onpepov up vuv. 
y ГА ^ ^ 
22° Axovaas д ravra о OnE 
э , > ^ > и 
aveBaAero avrovs, akpuBéaepov 
N M ^ e ^ 
«до та пер: Tis 0000, &тфи, 
o , e E 
Orav Avolas 0 xtAlapyos ката- 
^ ГА ` ^ 
By, Owyvocouat та каб vps 
23 ^ и Am 8 ^ 
Siara€apevos TE тф єкаторта- 
РХ? Typeto Bat TOV DEA exe 
T€ AVEO, каї pn deve киви 
Tov iiwy адтоб vmnpeTely 1) 


him have liberty, and that he лросєрҳєс да avTQ. 


should forbid none of his ac- 
quaintance to minister, or come 
unto him. 

94 And after certain days, 
when Felix came with his wife | 
Drusilla, whieh was a Jewess, 
he sent for Paul, and heard him 
concerning the faith in Christ. 

25 And as he reasoned of 





21 Mera дё мерах Twas Tapa- 
yevópuevos 0 Фи ооу Apov- 


| АЛ X \ e ^ y 
(ед 1 TH YVVALKL QUTOU ovon 


'Iovóaía, pereréwparo tov Паб- 


L4 > ^ ^ ^ 
Лор, kai NKOVTEY ауто? TEPL TNS 


> ` 

eis Xpiotov miorews. “5 ðiade- 
` = 

yopévov дє арто? mepi дикоио- 





ч Eve cógov, If they have any thing against me, if they 
Adugua, anything unjust, any- 


found anything in me. 
thing wicked. 


peared, or, while I was standing ez, before. 


Xravros uov ent vov avvedorov, when I ap- 


only once uses it. 


This versatile 





163 


REVISED VERSION. 


"if they found any evil in me, 
when I stood before the coun- 
cil, except it be for this one 
‘expression which I made 
standing among them, Con- 
cerning the resurrection of the 
dead I am this day called in 
question. 

And when Felix heard these 
things, knowing more accurate- 
ly the things in regard to the 
“way, he deferred dems and 
said, When Lysias the chiliarch 
shall come down, I will thor- 
oughly examine the matters 
between you. And he com- 
manded the centurion that 
Paul should be kept, and that he 
should have a «relaxation, and 
that he should forbid none of his 
acquaintance to minister, or 
come to him. And, after some 
days, when Felix came with 
his wife Drusilla (who was 
a Jewess), he sent for Paul, 
and heard him concerning the 
faith in »relation to Christ. 
And as he reasoned concern- 25 


rm 


3 


Its use indicates a thorough knowledge. 
Felix is distinguished for a full developed inquisitiveness in 
all cases brought before him. 


Therefore he trembled before 
He promised to hear 


preposition freely takes the condition, color, or sense of its 
associates, or associations in the Christian Scriptures. When 
in connection with magistrates, courts, or councils, it is gen- 
erally in the Christian Scriptures, com. ver., represented by 


before. 


у Еле, in this case, is the prefix to vov avyedgcov, and indi- 
cates the attitude of trial before a court. Jeg: is equally 
latitudinarian in its currency, and in cases of this sort it 
answers to our word concerning. ‘The trial here is meo: ava- 
OTAGDEWS. 


v AvaBalhowat, here DnE aveBahero, he deferred them. 
It is an бло deyouevor, found only in this one case N. T. 

Ахогдғотғоор, found only in this book in the Christian 
Seriptures—more perfectly, thrice ; more perfect, once. 
This is one of Luke's special 
words, and is indicative that he was a physician. The dcayyw- 
ots of disease is as old as ZEsculapius, deified after his death 
for his deayrvwors and his zooyvoate, precognition of disease. 
Luke, Acts 2: 23, has also this-word. Besides Luke, Peter 


Aiayroooua, dvayvoats. 





the logic and rhetoric of Paul (v. 25). 
him thoroughly, and to examine the case of Paul when chief 
captain Lysias had come down. 


х Eyew te aveow. Avesis, liberty, relaxation, rest, take off 
his chains. After Paul, avrov is added by Gb., Sch., Ln., Tf. ; 
n mooccoyeotae rejected by Ln., Tf, and doubtful by Gb. 
Тровгоб ай avtov, being passive, and not mid. voice, should not 
be, to keep him, but, that he should be kept. Avesis means a 
relaxation. ‘This is, in a case, the only word in our language 
that represents its acceptation in this passage. Our jail limits 
more than indicate aveosg, and our word liberty transcends it. 
This is a special relaxation of the rigors of the law, in Paul's 
favor, amounting to a release, and yet it was not legally a 
release. “То keep Paul at rest," Murd.; “ without confine- 
ment,” Wakef. 


у Felix with Drusilla his wife were curious to hear Paul 
while in Judea, and sent for him. "They heard him on the 
thrilling theme, zegt ts sts Хогото» лоте, the faith into, 
or towards Christ, in relation to Christ. 


164 





KING JAMES’ VERSION. 


righteousness, temperance, and 
judgment to come, Felix trem- 
bled, and answered, Go thy way 
for this time; when I have a 
convenient season, I will call 


GREEK TEXT. 
суут kai ёукратєіоѕ кой тод 
крішатоѕ ToU uéAAovros reola, 
ёпфоВоѕ yevouevos ó Фи атє- 
кріт, To viv ёҳоу mopevov: 


ACTS OF THE APOSTLES. CHAP. XXV. 





REVISED VERSION. 


ing justice, self-government, 
and the judgment to come, Fe- 
lix trembled, and answered, Go 
your way for this time; when 


for thee. 

26 He hoped also that money 
should have been given him of 
Paul, that he might loose him: 
wherefore he sent for him the 
oftener, and communed with 
him. 

27 But after two years Por- 
cius Festus came into Felix’ | 
room: and Felix, willing to 


shew the Jews a pleasure, left| 
Paul bound. 


, 
Topal сє" 


CHAP. XXV. 


Now when Festus was come | 
into the province, after three 
days he ascended from Cesarea 
to Jerusalem. 








\ 
коирор 06 рєтаЛо Во» uerakaAé- 
697 M KE 3) ГА 
apa дё kai ет ор, 
© / , 3 Ee A 
оті Хрумата ohorera avT@ vr 
^ / e , ми 
tov LavAov, omes Avon avrov: 
640 Kal токидтєроу avrov ETA- 
, е , э ~ 27 
meuTouevos @pirer avT@. ^ Aue- 
, » , 
Tias д6 mÀnpoÜOcíans ЕЛаВЕ да 
^ , ^ 
doyov о ФИ IHopktov Porov: 
ÜcXcv те xapiras катабєс дои rois 
^ ^ 
' IovOato:s ó PALE, karéAvre Tov 
ПобЛор dedepevov. 


CHAP. XXV. 
> ^ ^ 
ФНУТОХ оду empBas TH 
3 , M ^ e Ma / 
ETAPXIA, pera треб nuépas ave) 
LET. - , > ` > ГА 
eis LeporoAupa ато Коістарєіаѕ. 
H . 12 и ` J ee 
2 Then the high priest ара“ evepávisav de avrQ ó @руае- 


I have a convenient season, I 
will send for you. At the 
same time hoping that money 
would have been given him 
by Paul, that he might re- 
lease him, he therefore sent 
for him the oftener, and con- 
versed with him. But after 
two years Felix had a succes- 
sor, Porcius Festus; and Felix, 
willing to show the Jews a 
favor, left Paul bound. 


CHAP. XXV. 

Now when Festus had come 
into the *province, after three 
days, he went up from Cesa- 
rea to Jerusalem. Then the 
high priest, and the ehief of 








* Zheleyoutrov, though represented by disputing, com. 
ver., six times; by reasoning, four times; preaching, twice ; 
speaking, once; discoursing, or discussing, is its generic 
sense. Words have their genera and species, as well as 
plants and animals. ‘he abstract or generic idea in this word 
is dissero, dicendo rem diducere, to deduce a matter, a fact, a 
cause, ог a thing by discussion, or reasoning—the dialectic 
art. There is neither preaching nor teaching, neither dis- 
cussing nor exhorting, neither affirming nor denying in the 
essence or act of reasoning. 
objects, and for deduction. 

The faculty of reasoning is exhibited in comparing and de- 
ducing. When Paul reasoned on certain topics Felix trem- 
bled. His response demonstrated the power of Paul's reason- 
ings in his presence. Losotae is omitted by Ln., Sch., Gb. 
Tt appears redundant or pleonastie, but pleonasms are allow- 
able in such cases. 


It is a simple comparison of 


22 'Олоз Àvon avrov omitted by Sch., Ln., ТЕ., and doubtful 
by Gb. It naturally occurs from eizi&ow, ore yonuara dodn- 
oerat, and seems to be a circumstantial inference of much 
plausibility. 

Ruhet avro, 3d sing. imp. ind. act. of дей Ее, colloquor, he 
conversed with Paul familiarly. This word is found only four 
times in the Christian Scriptures. It indicates familiar con- 
rersation— wna versari sed hic accipitur pro colloqui,” Beza. 





“ Talked together,”  communed together,” is its currency and 
import in N. T., the topic may be either good, or evil. It 
seems to have been conducted on the part of Felix from a 
mercenary spirit, as the sequel warrants. 


= Exaoyia, found only twice in this book of Acts, is rep- 
resented by the word province, a verbal from zzapzouat, au- 
spicor, coepi, from which ғлаоҳоѕ, preefectus—from exe and 
«oyc, incipio—also sz«ozorzs, identical in import with ғл- 
воли, а province. Aoyr, the root, does not indicate that which 
is passive, but that which is active in originating. Ао; non 
principium passivum sed activum significat, a quo omnes crea- 


{ига principium suum ducunt: quam interpretationem utrius- 


que Testamenti pagina evincit. It is taken for the magi- 
strate, Luke 12 : 11. Titus 3:1. Agyae qui mero imperio 
utuntur. Those who under God have plenary power, and by 
that power command, administer justice within their respec- 
tive dominions. Hence a province is a department of an 
empire placed under the management or government of one, 
invested with supreme authority, whether it be human or 
divine, or both. In this view Jesus Christ, Heb. 12: 2, is 
called Autorem fidei et consummatorem fidei—the author and 
founder of the faith; not a particular or special faith, but the 
faith, the whole Christian institution. Crit. Sacra. This is 
that province assigned to Jesus Christ by the apostles. 


ACTS OF THE APOSTLES. CHAP. XXV. 





KING JAMES’ VERSION. 


the chief of the Jews informed 
him against Paul, and besought 
him, 

3 And desired favour against 


him, that he would send for him | 


to Jerusalem, laying wait in the 
way to kill him. 

4 But Festus answered, that 
Paul should be kept at Cesarea, 
and that he himself would de- 
part shortly thither. 

5 Let them therefore, said he, 
which among you are able, go 
down with me, and aceuse this 


man, if there be any wickedness | 


in him. 
6 And when he had tarried 
among them more than ten days, 


he went down unto Cesarea; | 


and the next day sitting on the 
judgment-seat, commanded Paul 
to be brought. 

7 And when he was come, the 
Jews which came down from 
Jerusalem stood round about, 
and laid many and grievous com- 
plaints against Paul, which they 
could not prove; 

S While he answered for him- 
self, Neither against the law of 
the Jews, neither against the 


165 





GREEK TEXT. 
M ` e ^ a 9) , 
pevs kai ot прото: тди Lovdaiwy 

` = £ ` и 
ката ToU llavAov, kal парєка- 
M > , z 
| Лоу avrov, $ airovpevoe Хари» 
> > ^ е , 
кат OUTOU, OTOS peTaTEeUYnTat 
| 2,208 > € ` ЭНА 
(avrov eis ГєроосаАти, evedpav 
^ ^ № ` M 
TOLOUYTES üveAetv отоу ката THY 
[i ГА 4 e ` 5 ` э 
000v. “0 pev оду Фустоѕ are- 
^ ^ ^ 
KpiOn, TnpetaOar тоу ПШабЛор év 
| 7 e M ` и 
Kacapeia, éavrov дє peAdew ev 
и £ 5 " > 
rayer ékmopeveg0at. ° Oi oiv 
Ovrarol ev viv, hol, avykara- 
z » ^ 
Bavres, et Te воть ви TH avópi 
ГА , > ^ 
TOUT@, каттуорєітюсау  avTOU. 
6 A , де e > ^ е и 
tatpiipas бе ev avrois T)uépas 
À z ` LI 
TÀeiovs ў дека, катаВаз eis Kar 
^ ^ э , 
|g&peuxv, TH €mavpuov Kabioas 
^ , , ` 
emt Tov Втратов, exéAevoe TOV 
| Пабло’ axOjva. " mapayevo- 
, M ^ , 
jévov дє avrOD, птєрієстусау oi 
3 < € , ГА 
ато Гєросоћоџоу катоВєВтко- 
> ^ M Р, 
res Lovdator, 7oAAa кої Варєа 
> , , ^Y ^ 
аітарата фєроутє ката ToU 
ГА ^ > » 2 ^ 
Tavàov, & одк ioyvov arodeiEat, 
| 3.33 Z > ^d 3 
amrohoyoupevov avroð, Оті ойтє 
х , ^ > 
eis Tov vouov тои Lovdaiwy, ovre 











REVISED VERSION. 


the Jews, informed him against 
Paul, and besought him, "ask- 
ing for themselves a favor 
against him, that he would 
send for him to Jerusalem, 
preparing an ‘ambush to kill 
him on the way. But Festus 
answered that Paul should be 


‘kept in ?custody at Cesarea, 


and that he himself would 
shortly depart thither. Let 
the ‘powerful among you, said 
he, go down with me and ac- 


| cuse this man, if there is any 


wickedness in him. 

And when he had tarried 
among them more than ten 
days, he went down to Cesa- 
rea; and the next day sitting 
on the judgment-seat, com- 
manded Paul to be brought. 
And when he was come, the 
Jews who came down from 
Jerusalem stood around ‘him, 
and laid many and heavy com- 
plaints against Paul, which 
they could not prove; while 
he answered for himself, Nei- 
ther against the law of the 
Jews,*nor against the temple, 








> For ó «gztegevs is substituted o£ «oz:zoers by Ln., Tf., a 


reading not so strongly supported by 


venire. 


Gb. The priests and | scripsisset. 


Sed ut Priczeus recte monuit, hoc si Lucas voluisset, 
Josephus uses oí Óvr«ro: in the same sense, and 


elders were as much as ever enraged against Paul, and no- 
thing but his blood would satisfy their malice. Gb., Boothr. 

с Evedoay morovytes. “Forming a plot to kill him," Penn; 
*having laid an ambush," Thomp.; * placing an ambush," 
Murd.; “lying in wait to kill him,” Wes.; “preparing an 
ambush,” Hack.; ^ to lie in wait to destroy him,” Boothr. 

ё AzexouIn—exrogevedda. This indicates not a refusal, 
but an intimation that he should be still kept at Czesarea, in- 
asmuch as Festus was about to return to that place, and 
would, when there, judge his case. 

Tnoccota. “That Paul was in custody," Thomp.; “kept 
in custody,” Hack. 

© Oi ovv Óvvacot iv duw, the powerful, not the able. Not 
those who are able have it in their power. Cal., Grot., Hack. 
“Let the chief men among you go down with me,” Thomp. ; 
“let those, therefore, among you who are able, said he, 
come down with me," Penn; “Let those, therefore, among 
you who are able," Murd. Verba oí дьратог i» бш» Eras- 
mus, Grotius alii explicant: quibus commodum est Czesarum 


many other writers as indicative of power, whether physical, 
moral, or ecclesiastical. 

f Teoueotnoay, “stood around him, not the tribunal" 
Kuin.; “stood round about,” “stood around him," Hack., 
Penn; “stood around,” Thomp.; “ Surrounded him," Murd. 
* Most manuscripts omit хата rov Haviov, after pegovtes,” 
Hack. Tf. has хатафгооттес, instead of pegovtes, before хата 
tov Havhov. Amodetar—amodezvut, probo, demonstro, Acts 
2:22. 2 Thess. 2 : 4. 

E Ovre sis vov vouov—to icoov—eis Kairoaga. Ovte three 
times very specific—neither against the law, the temple, nor 
against Cæsar. 

Eis is seldom translated against. For the most part it 
occurs in cases of trial, charge, or legal prosecution. Rela- 
tion to, for, or against, is often indicated by it. The context 
must decide its value. Ес Хоготор may, according to the 
import of the preceding verb, be either for, or against Christ. 

Ovre ets Katoapa ti пиаото», neither have I in any respect 
sinned against Cæsar. 





166 


ACTS OF THE APOSTLES. CHAP. XXV. 





KING JAMES’ VERSION. 


temple, nor yet against Cesar 
have I offended any thing at all. 

9 But Festus, то to do 
the Jews a pleasure, answered 
Paul, and said, Wilt thou go 
up to Jerusalem, and there be 
judged of these things before 
me? 

10 Then said Paul, I stand at 
Cesar’s judgment-seat, where I 
ought to be judged: to the Jews 
have I done no wrong, as thou 
very well knowest. 

11 For if I be an offender, 
or have committed any thing 
worthy of death, I refuse not to 
die: but if there be none of these 
things whereof these accuse me, 
no man may deliver me unto 
them. I appeal unto Cesar. 

12 Then Festus, when he had 
conferred with the council, an- 
swered, Hast thou appealed unto 
Cesar? unto Cesar shalt thou go. 

13 And after certain days, 
king Agrippa and Bernice came 
unto Cesarea, to salute Festus. 

14 And when they had been 





GREEK TEXT. 


, х е ` » > / у 
eis то iepov, ovre eig Kaioapa ти 
© 9 е ~ ^ ^ 
Nuaprov. O Doros дє rots 
e ГА и 
lovOaíow 0eAov Хари» катабє- 
` ^ Ў; 5 
сда, атокр:бє1ѕ те Tavio eise, 
> e / ЕЈ 
Peres cis `ТєросоЛоџа avaBas, 
^ , 

Exel mepi rovrov KpiverOou ёт 
^ ^ \ ^ 
epod; 1° Hire 06 6 Паблов, 

> ^ 
Еті Tov Вушатоѕ Kaicapos 
е , E] > ^ 
ETTWS eig, OU pe дє kpiveo bar. 
, , > ^ , , e ^ 
Lovdaiovs ovdev nikoa, ws каї 
` и > 2 пе 
gv kadrov Emiyvagkeig: 
wey yàp. адіко каї aELov quem 
пепраха Tl, OU Taparroupa то 
amoÜaveiv: ei де oùðév éarw àv 
обтоё кат]уоробо{ pov, о0дєіѕ 
y ^ 
pe богата avrOig xapiaaa Qaa. 
25 ә / 
Kaicapa érixadodpa. Tore 
€ ^ А ` A 
о Poros cvAAaAnoas pera TOU 
, э РА Fb ah 
соцВооћ:оо, amexpiOn, Катара 
3 , ^ 
€mikékÀngau, emt Kaigapa mo- 
ГА 
pevon. 
Р ^ M , 
13 “Hyepav 06 Owyevouévov 
^ , ^ e ^ ` 
тшо», Ауріттаѕ о BaciAevs kai 
> ГА 
Bepvixn катђиттсар eis Kaira- 
ГА hy ^ 
peuxv, ag ag opuevou Tov Porov. 
4 e ` е и z 
ws дє zrAetovs yuépas дієтрцВоу 





REVISED VERSION. 


nor yet against Cesar have I 
at all offended. But Festus, 9 
willing to do the Jews а favor, 
answered Paul, and said, Will 
you go up to Jerusalem, and 
there be judged of these things 
before me? Then said Paul, 
I stand at Cesar’s judgment- 
seat, where I ought to be 
judged: to the Jews I have 
done no wrong, as you ‘your- 
1 self very well know. For if I 
am doing wrong, and have 
committed any thing worthy 
of death, I refuse not to 
die; but if there is nothing 
in these matters of which they 
accuse me, ino man can de- 
liver me up to them: I appeal 
to Cesar. Then Festus, when 
he had talked with the coun- 
cil, answered, *You have ap- 
pealed to Cesar, to Cesar shall 
you go. 

And after certain days, king 
Agrippa and Bernice came to 
Cesarea to salute Festus. And 14 
when they had been there many 


10 


13 





в KarateoFar, second aor. infin. mid. of хататед ше, repo- 
nere, to reinstate himself; ch. 24 : 27, to ingratiate himself with 
the Jews, Felix left Paul a prisoner. On ch. 24: 27 Kuincel 
makes the following remark: “ Xaow, yapita, yaouras xata- 
те годе tert denotat, gratiam inire apud aliquem, ut suo 
lempore vicissim res grata expectari vel etiam posci possit," 
of which examples from Demosthenes, Plato, Diodorus are 
adduced; and further refers to Kypkius, Elsner, Wetstein. 
Tt is an act of prudent selfishness to confer a favor upon a 
person, in expectation that in some emergency it may redound 
to our advantage; nay, that it may be demanded as a right. 
* To do the Jews a pleasure," com. ver. 


! Exe vov Byuaros, х. т. і. Ель, followed by a genitive, oc- 
curs Matt. 27:19. In connection with judges and tribunals, 
and in appearing before them, connected with a genitive, exe is 
often represented by the word before. 23 : 30; 24:19; 25:26; 
26 : 2. 

} XapiSouat, to give, to give frankly, to grant, to forgive. 
Here alone, in com. уег., it is represented by to deliver up; 





forensically, to deliver, to give up; in our currency, to deliver 
into custody. “ № one can give me up to them, merely to 
gratify," Dodd.; *no one has power to deliver me up to 
them," Penn; “no one should deliver me up to gratify 
them," Boothr.; *no one can gratify them at my expense," 
Wakef.; “no one may sacrifice me to their pleasure," Мага. 
—a very free translation— ; *no man can give me up to 
gratify them," Thomp. 

Kaiapa extxahovuwa:— extzahcouar, ovuat— cognominor, 
modo passive, modo active sumitur, et utroque, to call upon 
another for help in extremity, sometimes merely to call, to 
name, Heb. 11: 16. 1 Реё. 3:15. Crit. Sacra. 


к Sudhadnoas, communing with, talking with, conferred 
with, is its current value, N. T. ,eza—ovufovAtov, in its 
currency five times, N. T., counsel, twice council. 
саг; hast thou appealed to Cæsar? Frequently surnamed 
call on, or upon. 


Exuzexhy- 


Salute, greet, and embrace are its repre- 
Here salute is most apropos. 


1 Аоладвоиғро. 
sentatives in N. T., com. ver. 


ACTS OF THE APOSTLES. CHAP. XXV. 


167 





KING JAMES’ VERSION. 


there many days, Festus de- 
clared Paul’s cause unto the 
king, saying, There is a certain 
man left in bonds by Felix: 

15 About whom, when I was 
at Jerusalem, the chief priests 
and the elders of the Jews in- 
formed me, desiring to have judg- 
ment against him. 

16 To whom I answered, It 
is not the manner of the Ro- 
mans to deliver any man to die, 
before that he which is accused 
have the accusers face to face, 
and have license to answer for 
himself concerning the crime 
laid against him. 

17 Therefore, when they were 
come hither, without any delay 
on the morrow I sat on the 
judgment-seat, and commanded 
the man to be brought forth; 

18 Against whom, when the 
accusers stood up, they brought 
none accusation of such things 
as I supposed: 

19 But had certain questions 
against him of their own super- 
stition, and of one Jesus, which 





GREEK TEXT. 
3 ^ ~ ^ ~ Z 
éket, 6 Фӯотоѕ TH BactArct avé- 
` x NY ^ £ 
Gero та ката Tov ILavAov Àéyov, 
> , E ` 7 
Азр ris éoTi karaAeAetugévos 
^ , , ^ > 
ото ФуЛкоѕ Ócoquos, 1? терї ob, 
и e , 
yevopévov pov eis Lepooadupa, 
^ e ^ e 
evepavioav oi арҳиєрєіѕ kal ot 
ГА ~ > £ > 
трєоВотєро: тфу “Lovdaimv, ai- 
ГА > ^ Я ^ 
rovpevot кат aoro) dikny. mpos 
^ y У 
obs amekplOnv, OTL ок єсті 
эу, є ГА 
¿bos “Popalois Хар (Ес Twa 
5 ^ 
avOpwrov els azoAeuxv, mpi 7 
, ` ГА 
0 KATNYOPOVHEVOS ката простои 
y X , ГА 
ÈXOL TOUS каттуорооѕ, тотоу TE 
3 , , ` ^ > f: 
amoAoylas Мао: Tepi тоо €ykAy- 
7 , 5 > 
paros. *' gvveAO0vrov oiv av- 
^ , > ` ГА 
trav ёбадє, avaBorAny итдєшах 
и ^ 3 ^ , 
Tomoapevos, TH EENS kaÜ0tcus 
> < ^ , 3 , 5 ^ 
єтї Tov Вуматох, exeAevoa аҳ01]- 
^ 3 
vat Tov avopa: 
, e , 

Üévres oi катууороё о0дєшау 
> , 3 , и: e ГА 
aitiay érepepoy œv  vmevoovv 
3 z 19 / Z ` 
eyo" (yrguara дє Tia пери 
^ у 
THs las десідоциоиіоѕ Хор 

^ 5 ` > ^ 
mpos avTOv, каї Tepi Tiwos [тосоо 


Ble KG 
mept oU OTa- 





REVISED VERSION. 


days, Festus "set forth to the 

king the facts concerning Paul, 

saying, There is a certain man 

left prisoner by Felix; about 15 
whom, when I was at Jerusa- 
lem, the chief priests and the 
elders of the Jews brought an 
information, asking for them- 
selves justice against him; to 
whom I answered: It is not 
the custom of the Romans to 
deliver any man to die before 
he that is accused "have his ac- 
cusers face to face, and have 
an opportunity to answer for 
himself concerning the charge. 
Therefore, when they had come 
hither, without any *delay on the 
morrow, I sat on the judgment- 
seat, and commanded the man 
to be brought; against whom, 
Pwhen the accusers stood up, 
they brought no accusation 
of such things as I surmis- 
ed: but had certain questions 
against him respecting their 
own sreligion, and of one Je- 


— 


6 





m Avetero, “laid the case of Paul before the king” Penn, 
Wakef. ; laid the business,” Dodd. 


^ Ew anwlerav omitted by Gb., Ln., Tf. 

Xagileodae twa uvfgwnrov, “to gratify any man with the 
condemnation of another,” Wakef.; “to give up any man to 
destruction," Thomp., Dodd.; *to give up a man gratuitously 
to be slain,” Murd.; “to give up any man,” Penn; “to de- 
liver up any man to die,” Boothr. 

° AvaBolnyv—an бла heyouevov—delay. 

P Yrevoovv eyw, imperfect active of tzovoew, suspicor. 
“ Against^whom, when his accusers stood up, they brought no 
accusation of such things as I supposed," Dodd. “And his 
accusers stood up with him, and they were not able to sub- 
stantiate any criminal charge against him as I had expected,” 
Wakef. “They advanced no charge of such things as I ex- 
pected,” Thomp. 

After ózeroovr eyw, xorvnoar is added by Ln., doubtful by 
Gb. 

"Yntvoovr, “which is suspected,” Hackett; “ expected,” 
Wakef., Thomp. ; * supposed," Wes., Penn. 


a AcrowWatworias, and decodauoveotegos, ch. 17 : 22, are 





the only occurrences of this word in the N. T., rendered, com. 
ver., superstition, and superstitious. 

Not too superstitious, some say, because Paul would not 
have aroused their prejudices. This is doubtful. “Much 
given to Divine worship,” not too superstitious, as our trans- 
lators have expressed. “Veyne worshiperes," Wiclif; “more 
than others attentive to religious matters," Bloomfield. This 
is sufficiently paraphrastic. Pollux has assigned дегдедицие 
to the pious. It is by some supposed that Paul used it in 
this favorable sense, to propitiate the ears of the Athenians. 
None doubt that Paul found a true bill when he charged the 
Athenians of being exceedingly devoted to the worship of the 
shades or spirits of dead hero-men. 

< Jeroiðaruovestegovs, a vox medio, may signify also, more 
superstitious,” Hack., who on ch. 17 : 21-23 adds: *It is im- 
probable, as a matter of just rhetoric, that the apostle em- 
ployed it in that reproachful sense at the outset of his re- 
marks.” He proceeds to deduce their seeking after God 
(which Paul, doubtless, considered as something good) from 
this decodaenovea, or religious propensity, so prevalent among 
the Athenians. He announces himself as one who would 
guide their decocdacuorea, not rightly conscious of its object 


168 


ACTS OF THE APOSTLES. 


CHAP. XXV. 





KING JAMES’ VERSION. 


was dead, whom Paul affirmed 
to be alive. 

20 And because I doubted of 
such manner of questions, I 
asked him whether he would 
go to Jerusalem, and there be 
judged of these matters. 

21 But when Paul had ap- 
pealed to be reserved unto the 
hearing of Augustus, I com- 
manded him to be kept till I 
might send him to Cesar. 

22 Then Agrippa said unto 
Festus, I would also hear the 
man myself. To-morrow, said 
he, thou shalt hear him. 

93 And on the morrow, when 
Agrippa was come, and Bernice, 
with great pomp, and was en- 
tered into the place of hearing, 
with the chief eaptains and prin- 
cipal men of the city, at Festus' 
commandment Paul was brought 
forth. 

24 And Festus said, King 
Agrippa, and all men which are 
here present with us, ye see this 
man about whom all the multi- 


and aim, to a state of clear self-consciousness, by a revelation 
of the object to which it thus ignorantly tended. Neander, 


Hackett. 


Оопахвга is the word used by James and Paul to indicate 
religion in its Jewish and Christian sense and currency, and 
much more in concert with its object and design than eror- 


Daruovia. 





GREEK TEXT. 


/ ^ » ^ 
тєбуткотоѕ, ov ejaakev o Taù- 
Aos Civ. “ amopovpevos 66 éyà 

$ Syr. ? OROMMEL: ENIR 

, » 
eis THY тєрї rovrov TNE, ÀE- 

> , , 
yov, ei [BovAovro торєуєс дог eis 
e ^ ^ 
LepovoaAnp, Karet  kptvea Oa 

` = E ` , 
тєрї roUrey.  " roù д2 IlavAov 
2 , ^ e X 
emkaAegajuévov трубной avrov 

> ` ^ ^ ГА 
eis THY ToU ХеВастоо Óuxyvocuv, 
d 74 ^ DON e 
€kéAevaa Typeioĝat avrov, ews 
C) ГА BEN ` >= 
ov Témpo avrov mpos Kaicapa. 
22» $ ГА \ < \ ^ 

Aypürmas дє pos rov Porov 
РА , 3. ny ^ 
edn, EBovàounyv kal avros Tov 
> и ^ t ` 
avOpwrov акодсои. О де, Aù- 

4 > ^ 
piov, dynoiv, axkovon avrov. 

9 ^ 5 , , 

7 Ty оду éravpuov €AOortos 
TOU Aypirma kal TNS Вериктѕ 
peta moAARS pavracias, 
cieAOovT@v eis TO бкроатіђр:о», 


каї 


Д тє Tos х.№арҳогѕ каї avô- | 


pao TOIS кат ебоху» 090% THS 
полез, kal keAevaavros TOU Фу- 
OTOU, "xe о Пабло. *4 
фус o Pharos, "Аурітта Ва- 
orev, каї тартєѕ ої oupmaporres 
ny avdpes, Oewpetre TovTov 


А 
Kat 





REVISED VERSION. 


sus, who had died, whom Paul 
affirmed to be alive. And be- 
cause I doubted how to in- 
vestigate such questions, I 
asked him whether he would 
go to Jerusalem, and be judg- 
ed concerning these matters: 
but Paul having appealed, to 
be kept as a prisoner, with a 
view to the examination of 
Augustus, I commanded him 
to be kept till I shall send 
him to Cesar. Then Agrippa 
said to Festus, I ‘myself also 
would wish to hear the man. 
To-morrow, said he, you shall 
hear him. 

And on the morrow, when 
Agrippa had come, and Ber- 
nice, with much pomp, and 
had entered into the place of 
taudience, with the chiliarchs 
and principal men of the city, 
at the command of Festus, 


Paul was brought forth. Then 2 


Festus says, King Agrippa, 
and all men who are pres- 
ent with us, you see this 





erings, com. ver. 


* Egoviounv zat avtos. 
intended, disposed, would. 


Paul's style, Rom. 9 : 


3, gvzourr yao AVTOS. 


20 


21 


`2 
н 


have the dcayrwacs—diagnosis of disease, or its symptoms— 
as an English word naturalized and nationalized. 


Eßovlouar was minded, willing, 
Such is the variety of its rend- 
I myself was willing, quite analogous to 
Like the Jews, 


" Mayrvwooua—dtayywots. The latter term occurs but 
once in the Christian Scriptures, and is here rendered, in com. 
ver., hearing, the hearing of Augustus. Cognition is its most 
appropriate representative in our vernacular. The judgment, 
or hearing of a cause—a trial, or an investigation, or examina- 
tion—presents it in its full import. Any one of these, indeed, 
answers the present occasion. This is a striking instance of 
the freedom of interpretation of metaphorical language. Co- 
gnosco instead of connosco, or of con and nosco. 

Cicero uses this word as equivalent to make inquiry, and 
Suetonius, to judge, or determine a matter. Physicians have 
introduced this word into their science and art, and now we 





said Paul, Fer I too myself was wishing to be accursed from 
Christ, avadyua ға not when he wrote to the Romans, 
but comparing himself to them in his former state, as if he 
had said, “Аз they are now so once was I,” wishing to be 
accounted accursed from Christ. So Agrippa said to Festus, 
EBoviouny маг avtos, I also myself am wishing to hear him, 
I desire to hear him. Agrippa ad cujus aures plura de Jesu 
et Christianorum secta pervenerant. Vide 26:28. Kuin. 


t Mera xoldns pavtaoras, cum ingenti pompa—with great 
pomp—eoelJorrmy tt то axeoutnotov, having entered with 
great pomp into то axeoarnorov, the Hall of audience—the 
place of hearing—found only in this place N. T., Auditorium. 


ACTS OF THE APOSTLES. CHAP. XXVI. 





KING JAMES’ VERSION. 


tude of the Jews have dealt with 
me, both at Jerusalem, and also 
here, crying that he ought not 
to live any longer. 

25 But when I found that he 
had committed nothing worthy 
of death, and that he himself 
hath appealed to Augustus, I 
have determined to send him. 

26 Of whom I have no cer- 
tain thing to write unto my lord. 
Wherefore I have brought him 
forth before you, and specially 
before thee, O king Agrippa, 
that after examination had, I 
might have somewhat to write. 

27 For it seemeth to me un- 
reasonable to send a prisoner, 
and not withal to signify the 
crimes laid against him. 


CHAP. XXVI. 


Turn Agrippa said unto Paul, 
Thou art permitted to speak for 
thyself. Then Paul stretched 
forth the hand, and answered for 
himself: 

2 I think myself happy, king 
Agrippa, because I shall answer 
for myself this day before thee, 
touching all the things whereof 
I am accused of the Jews: 





GREEK TEXT. 
T ^ ^ , ^ , 
тєрї ov тау то TAnGos TOv Tov- 
и , 27 € 
dalwy évérvyov pot ev тє Tepo- 
, a> и 3 "4 
c'oAvpots kai evOade, ertBowvTes 
\ ^ ^ py TX lA 25 ars 
poy дей» Giv avrov иткєті. “eyo 
\ / b y 
д2 karaA«opevos рлбёр аёо 
4 ^ , 
Üav&rov avrov empaxévat, кой 
^ № [4 
адтоб ÔÈ roUTOU emikaAcrapevov 
A ` EA , 

Tov ХєВастоу, expwa Tere 
> ГА 26 ^ Ф 3 , 
avTOv. тєрї o0 асфоћєѕ ти 

^ ^ A > y ^ 
урафои Td коріо oUk exw: дію 
/ N эрэ ^ 
Tponyayov avrov ep vay, kal 
^ ^ ^ 
paora ет cov, ВасіХе? Ay- 
, y ^ , 
рётта, OTOS Tie avakpiaeos 
А ^ ‚ 27 у 
yevomerns суф т: yparpat. “" аЛо- 
и ^ , 
yov yap por доке, пеиторта 
и ^ ` > ^ 
d€opiov, Hù) каї TAS кат адтоб 
airías oņnpâvat. 


CHAP. 


"'АГРТИПАХ дє про тор 
Пабло» ёфт, Emrpérerai aot 
олер оеаутоб Aéyew. 


XXVI. 


7 e 
Tore o 
^ ^ A 
Паблоз атеЛоуето, ékretvag THY 
, ] 
^ и e , 
Хера, ° Пері партои ov Еука- 
^ ^ ^ 
Aoüuat ùro [ovOaiov, ВасіХе? 
> 3 < 
Аурітта, iyynpar égavrov pa- 
A , > > 352. 
кароу иЕЛЛои azoAoyetaÜat єті 
^ z и z 
сод отиеро ° рамата yvo- 





REVISED VERSION. 


man about whom “all the mul- 
titude of the Jews have inter- 
ceded with me, both at Jeru- 
salem, and also here, crying 
out that he ought not to live 
апу longer. But when I found 
that he had committed noth- 
ing worthy of death, and he 
himself having appealed to 
Augustus, I determined to 
send him: of whom I have 
‘nothing certain to write to 
my sovereign, wherefore I 
have brought him forth be- 
fore you; and especially be- 
fore you, king Agrippa, that 
after examination, I may have 
something to write. For it 
seems to me “unreasonable to 
send a prisoner, and not also 
to signify the charges against 
him. 


CHAP. XXVI. 


Turn Agrippa says to Paul, 
You are permitted to speak 
for yourself. Then Paul 
stretched forth his hand, and 
answered for himself: I think 
myself happy, king Agrippa, 
because I shall answer for my- 
self this day before you, con- 
cerning all the things of 
which I am accused by *Jews: 


169 








u The procurator could say, mav то aly Fos тор Iovdacwr, 
‘all the whole multitude of the Jews.” А very vague charge, 
emiBoartes un деи бпр AVTOV unzett. 

Jvezvgov jot, in malem partem, interceded with me. “Some 
manuscripts read, £z» мото», others, «vrov ķ&nv—and so in the 
next verse some read, Pavatov avtov, and others, avtov Fava- 
Hack. 

* Лог ob, concerning whom I have nothing sure, definite 
to write to the sovereign. “In ago те yogaya the pronoun be- 
longs to the first verb, not to the second," Kuin., Hack. 
“Some repeat aopades after те (Mey.), which is not necessary,” 
Hack. For yoayaı Ln., Tf. yoayw, Gb. doubtful. 

* “For it is unsuitable when we send up a prisoner, not to 
designate his offense," Murd.; “unreasonable in sending a 
prisoner, not to signify the charges against him,” Wes., Penn ; 
“without specifying the charge," Thomp.; “signifying the 
charge," Wakef. ; * the charges," Boothr. 


tov.” 





^ Елитоғелетаг dot neg oeavtov heyew. For ózeg, Ln., T£, 
Gb. would substitute ло. Nothing important in deciding 
this case; whether concerning himself, or for himself, is quite 
equal in law, or equity. And whether we represent exitgea@ 
by suffer, or permit, or have leave, or license, or liberty, is 
wholly a matter of taste, as it is, indeed, in a hundred other 
cases. In our taste, we would prefer, “ you are permitted to 
speak for yourself,” or, thow art permitted to speak for thy- 
self. You should be followed by yourself, and thou by thy- 
self, a congruity which is not always appreciated, or even 
perceived. 

ь Grammatically, there is a difference between Jews, and the 
Jews. The former may be only a clique; the latter is the 
whole nation. We appreciate the difference between, Ameri- 
cans have taken Cuba, and, the Americans haye taken Cuba. 
As a scribe, or even as a prudent man, Paul would not have 
represented himself before King Agrippa as haying the whole 


170 





KING JAMES’ VERSION. 


3 Especially, because T know 
thee to be expert in all customs 
and questions which are among 
the Jews: wherefore I beseech 
thee to hear me patiently. 

4 My manner of life from my 
youth, which was at the first 
among mine own nation at Je- 
rusalem, know all the Jews, 

5 Which knew me from the 
beginning, (if they would testi- 
fy,) that after the most straitest 
sect of our religion, I lived a 
Pharisee. 

6 And now I stand, and am 
judged for the hope of the 
promise made of God unto our 
fathers : 

7 Unto which promise our 
twelve tribes, instantly serving 
God day and night, hope to 
come. For which hope’s sake, 
king Agrippa, I am accused of 
the Jews. 

8 Why should it be thought 





GREEK TEXT. 


+ ^ ^ ^ 
отр бита сє T&vTOV TOV ката 
ЕЈ 3 ^ ^ ^ 
JovOatovs 6090 тє каї GTNmarov. 

N д , "A 
до Око соо, gakpoOvjuos 

^ , ` ^ 5 

akovoal pov. “тур мер оду 

, ГА ^ > , ` 
Восі» pov THY єк veoryros, THY 
pen > A , 5 ^ P, 
am apxns yevomerny év TQ дры 
pov ev  [lepogoÀuuots, toas 

Z Qro ^ 5 и 
mavtes ot ’[оидбойо, ° mpoywo- 

, EA aN / 
ckovrés pe avobev, вар дєЛосі 

^ e ^ ` э 
нартирей», OTL ката THY акрі- 

z ej ^ € / 
Beorarny aipeow tv T"Herépas 

v ^ 
Opnokeias аа Форисаїоѕ" 
б hy ^ ES > , ^ ^ 
kal voy єт é€Am(ÓL тк "pos 
` ІР; 5, у. 
TOUS потєраѕ єтаууєЛ№аѕ yevo- 
, ` ^ ^ Y 
пел ото TOD Oeov стука kpi- 
, Ties ^ ` z 
vopevos, ‘eis nv то бобекафу- 
е ^ , 
Лоу ифи év EKTEVELA урукта kai 
е / ^ 
juépav Латребо» éXmíGet karav- 
roar mepi 5$ EAmiOos €yKaAoU- 
^5» , е ^ ^ 
pat, BactAev Ауритта, ото TOV 
, 7 B 5 и 
Tovéaiwv. “т; атістоу kptve- 








ACTS OF THE APOSTLES. CHAP. XXVI. 


REVISED VERSION. 


because I know you to be 
especially «skilled in all cus- 
toms and questions which are 
among Jews; wherefore I be- 
seech you to hear me pa- 
tiently. 

My manner of life from my 
youth, which was at the first 
among my own nation at Je- 
rusalem, all the Jews know, 
who have ‘known me from 
the beginning, if they would 
testify, that after the strictest 
sect of our religion, I lived a 
Pharisee. And now I stand, 
and am judged for the hope 
of the promise made by God 
to our fathers: to the accom- 
plishment of which promise 
our twelve tribes, earnestly 
serving God day and night, 
hope to attain; on account 
of which hope, king Agrippa, 
Tam accused by Jews. What! 








nation of the Jews combined against him; he very legally 
and judiciously says, Jews, certain Jews. 

On this izo Tovdacwy Professor Hackett зауз— without 
the article (comp. 22 : 30), because he would represent the 
accusation as purely Jewish in its character.” Very good, in- 
deed; but not quite enough. Purely Jewish may include 
the whole nation of the Jews; but that was still too formida- 
ble for the occasion. То have the Jewish people all in com- 
bination against him, was, indeed, greatly enhancing the argu- 
ment against himself. But Paul, still more prudently, gives 
the bald indefinite word Jews, indicating a mere clique, and 
neither a tribe, nor a nation, nor a whole people. It is not 
often that we find an illustration, so unambiguous and forci- 
ble, of the grammatical power of the presence or absence of 
the article. The power of its absence can only be valued 
by the power of its presence. “The head and front of his 
offending? extends only to an indefinite class of Jews. We, 
therefore, prefer, * I am accused by Jews,” to, * I am accused 
by the Jews.” 


© Malita yrworny, especially intelligent, is good ; but we 
think, skilled, especially skilled, is better. 

Wisdom, skill, and knowledge, are not synonymous, but 
often confounded. There is no writer known to us that does 
not often confound these terms. And, indeed, our lexico- 





graphers are perplexed in defining them. Webster himself 
is bewildered in his efforts to discriminate and clearly dis- 
tinguish them. Our very best writers and orators confound 
them. Knowledge is both speculative and practical. is- 
dom is the maximum of knowledge, prudence, and discretion 
combined. We may have much knowledge, and no wisdom. 
We sometimes find intelligent fools, and comparatively igno- 
rant wise men. “І wisdom dwell with prudence, and find 
out the knowledge of artful devices," said the wisest and the 
most intelligent man of Bible history. Knowledge is theo- 
retic and speculative; wisdom is discriminating and practical. 
“The Sophia of the Greeks, and the Chachemah of the He- 
brews, are indicative of that prudence and discretion which 
enable men to perceive what is fit or suitable to be done, ac- 
cording to the knowledge they may possess of the circum- 
stances of time, place, persons, manners, and end of doing." 
So defines Alexander Cruden in his Concordance ; and in 
this definition he excels all the lexicographers that come 
within my horizon. 


* Who knew me from the 
first Wes.; *who were acquainted with me many years 
ago,” Wakef.; they have a prior knowledge of me, from an 
early period,” Thomp.; * Who haye known me from the be- 
ginning,” Penn. 


4 JTooyweodoxorres ue ava. 
ооу ГА 


ACTS OF THE APOSTLES. CHAP. XXVI. 


KING JAMES’ VERSION. 


a thing incredible with you, that 
God should raise the dead? 

9 I verily thought with my- 
self, that I ought to do many 
things contrary to the name of 
Jesus of Nazareth. 


10 Which thing I also did|' 


in Jerusalem: and many of the 
saints did I shut up in prison, 
having received authority from 
the chief priests; and when they 
were put to death, I gave my 
voice against them. 

11 And I punished them oft 
in every synagogue, and com- 
pelled them to blaspheme; and 
being exceedingly mad against 
them, I persecuted them even 
unto strange cities. 

12 Whereupon, as I went to 
Damascus, with authority and 
commission from the chief 
priests, 

13 At mid-day, O king, I saw 
in the way a light from heaven, 
above the brightness of the sun, 
shining round about me, and 
them which journeyed with me. 

14 And when we were all 
fallen to the earth, I heard a 
voice speaking unto me, and 
saying in the Hebrew tongue, 
Saul, Saul, why persecutest thou 
me? Газ hard for thee to kick 
against the pricks. 

15 And I said, Who art thou, 
Lord? And he said, I am Jesus 
whom thou persecutest. 

16 But rise, and stand upon 
thy feet: for I have appeared 
unto thee for this purpose, to 





L 





GREEK TEXT. 

LEM" EIC Doge ` ` 
тай тар Upiv, el ó Ocos vekpous 
€yeipet ; ph eyo pè оду Едоёа 
enaure троѕ то dvope oot 
тод Nawpaiov дел тоЛЛа evav- 

, ^ 10 ^ < а / 3 
tia mpü£av 0 кої поло èv 
2 ` ^ 
JepocoAvpots, Kat moAXovs TÓV 
e / ATA ^ и 
ayiov eyo QvAakate катєкЛєта, 
N ^ ^ 
THY Tapa TOv Gpxtepéov ебоу- 
ГА и A 
Tiav Хаваи" GVALPOVLEVOYV TE 
ll k ` 
avTOv Karijveyka. Vapor. | al 
ката TÓTAS TAS ouvayoyas mg 
Лаки TyLswpav avrovs, jv&ykagov 
BAaa pet: „теритооѕ тє en- 
pawópevos аўто, Еб кои ews 
kal eis Tas бо полез. 1? ёу ois 
, , \ 
каї zopevouevos eis THY Aapa- 
` ^ 
TKOV per efoucias Kal emiTpomns 
т; тара TOV apxtepéov, 15 Jue 
pas шесте, ката ти 666» idov, 
Вас:Хє0, ovpavobev vmép TH 
(А ^ e и 
AapmpoTnta Tov Лоо, пєр:Ха- 
^ M ^ , > 
pav pe Pas кої rovs ovv enol 
+ ` 
mopevonevovs. 1 тарти d€ ka- 
А e ^ ` ^ 
TATETOVT@V NUOV eig THY упр, 
5 ` ^ , 
nKovoa фот ХаЛодсау pos 
, ^ е E 
pe Kat Aéyovcav тү  Efpaeió. 
` N 
duadext@, Laovd, Xaovà, Ti pe 
, , ` ГА 
бифкез; oKANpoY сог Tpos KEV- 
5 ` ` 5 
тра Лакт (вии. 7? Eyo òè etmov, 
= dai Ser у 
Tis ei коре; ‘О дє єітєу, Eyo 
a A ` А 5 
eit Inoods ди av Qwokeiw. 1 аЛ- 
ves Z ` ^ BEEN ^ 
Ла атасттбе, kai отб єті TOUS 
, > ^ ` DA 
подаѕ gov: eis тобто yap офу 





REVISED VERSION. 


Is it judged incredible with 
you ‘that God raises the dead ? 
I, indeed, thought with myself 9 
that I ought to do many things 
against the name of Jesus of 
Nazareth. Which things I also 10 
did in Jerusalem: and many of 
the saints I shut up in prisons, 
having received authority from 
the chief priests; and when 
they were put to death, I gave 
my vote against them. And 1 
punishing them often through- 
out all the synagogues, I com- 
pelled them to revile ‘Jesus, 
and being exceedingly mad 
against them, I persecuted 
them even to foreign cities. 
In doing this, as I went to Da- 
mascus, with authority and com- 
mission from the chief priests, 
at mid-day, O king, I saw along 
the way a light from heaven, 
above the brightness of the sun, 


. shining round about me, and 


those that journeyed with me. 
And when we had all fallen to 
the earth, I heard a voice speak- 
ing to me, and saying in the 
Hebrew tongue, Saul, Saul, why 
do you persecute me? It is 
hard for you to kick against 
^voads. And I said, Who art 15 
thou, Lord? And he said, I 
am Jesus whom you perse- 
cute. But rise, and stand upon 
your feet: for I have appear- 
ed to you for this purpose, to 
make you a minister and a wit- 











* Её is very generally translated by 17: by that, in the com. 


ver. 


to punctuation in Bagster’s selected readings, we punctuate and 


render it, What? Is it judged, ete. 


f To revile Jesus. 
supplement to ordinary readers. 
the sense of the passage. 


many, of the uneducated imagine, to blaspheme God. 


Те, interrogative, what? indicative of surprise. 


Jesus, in this place, is a necessary 
Indeed, it is contextually 
It was not as some, if not 


According | blasphemy. 


speak against Christ, or to speak disparagingly of him, 


5 Kata tyv odor, “on the way," De Wette, (Mey., Rob.) ; 


“along the way,” Hack. 


writers. 


To 


в Instances of this formula are given, from Greek and Roman 


“Nam que inscita est, 
Adversum stimulum calces.”—TERENCE. 


ACTS 


OF THE APOSTLES. CHAP. XXVI. 





KING JAMES’ VERSION. 


make thee a minister and a wit- 
ness both of these things which 
thou hast seen, and of those 
things in the which I will appear 
unto thee; 

17 Delivering thee from the 
people, and /rom the Gentiles, 
unto whom now I send thee, 

18 To open their eyes, and 
to turn them from darkness to 
light, and from the power of 
Satan unto God, that they may 
receive forgiveness of sins, and in- 
heritance among them which are 
sanctified by faith that is in me. 

19 Whereupon, O king Agrip- 
pa, I was not disobedient unto 
the heavenly vision: 

20 But shewed first unto them 
of Damascus, and at Jerusalem, 
and throughout all the coasts of 
Judea, and then to the Gentiles, 





GREEK TEXT. 

coL, проҳерісасдш сє vmpe- 

: = Aa ipei: 

Tv Kal рартора wy тє єідє cw 
> ГА If 

re офбђсошаї сог, И €Eapovpe- 


REVISED VERSION. 


ness both of those things you 
have seen, and of those things 
in which I will appear to you; 


Я 3 P у. . -. |delivering you from the peo- 17 
vos сє єк TOU Aao0 Kal TOV ple, and from the Gentiles, to 
, ^ ^ ^ > P: 1 
€Üvóv, eis oùs vOv oe атостєЛЛо, | whom I now send ‘you, to 18 
^ ` ^ ^ ir 
18 дроби opOadpods адтфу, тоў | Open their eyes, that they may 
; , y / » n |turn from darkness to light, 
eria Tpéjat ато akorovs eis has 
bei B * ,*, .| and from the power of Satan 
ED ES e£ovaías ToU Narava ет | to God, that they may tre- 
^ ^ э ` = > . а 
тоу Өєоу, Tov ЛаВех avrovs| ceive forgiveness of sins, and 
dea арартивь, каї KAnpoy ey | ап inheritance among them 
^ € P: A Hd € 
TOig yylacpEevols, TITEL TH els ihat, Bue ange edi. e de 
= "O08 PUR E74: faith respecting ‘me. 
CAS aii A ev Bact 60 “YP! Whence, king Agrippa, I 19 
па, оок eyevouny amens тт) | was not disobedient to the 
heavenly vision, but showed 20 


> / > , 2 ^ ^ 
обра» omracia,  &ÀAA& rots êv 
^ ^ Е 
Zap ko пртоу Kai Jepoao- 
Aupots, eis тасар» TE THY хорау 
^ , ГА ^ ^ y, 
т5 Lovdaias, каї rois €Üveaww, 








first to those of Damascus, 
and at Jerusalem, and through- 
out all the region of Judea, 
and then to the Gentiles, that 





! For vvv, Gb., Ln., Tf. substitute eyw. 


) Tov даВғю, и. т. 4., expresses the direct object of the 
second infinitive, and the alternate object of the first. Hack. 

This is an impressive, as well as a most perspicuous and 
connected summary of means and ends. Paul's work is sen- 
tentiously expressed under the figure of * opening” 
eyes, or blind eyes. This was his work, being declared in 
this place as the end of his mission. Their work, whose eyes 
were enlightened, is also explicitly declared. It is distinctly, 
Ist, turning from darkness to light; 2dly, and, consequently, 
that they might receive, first, a “remission of sins;” and, 
in the next place, “an inheritance amongst the sanctified ; 
and then again the means are proposed— through faith,” or 
“by faith.” 


closed 


It is motet тр & Ene. 


k Tovee тр ets гиг. “Our English translators, and some 
others, join with #ycaouevos; but the words specify evidently 
the condition by which believers obtain the pardon of sin, and 
an interest in the heavenly inheritance.” Hackett. Kes is 
seldom represented by wpon, and even in those cases it may 
be, if not more, intelligibly rendered “in regard to,” in re- 
ference to,” or, in order to some end, or object. 

This is the distinctive and most charac- 
teristic instrument in the Evangelical dispensation, or the 
present existing administration of the remedial system, con- 
summated in the person, the mission, and the work of the 
Lord Jesus Christ. Faith is, however, but an instrument. 
Tt is never an ultimate end, but a means to the attainment of 
ultimate ends. 


Eis = motet тр. 





The translators of the Receiyed Version were quite arbi- 
trary in their respect to the presence of the article. Some 
forty times they have annihilated it in their version, when 
the apostles wrote it as all important to the proper and pro- 
fitable understanding of the mind of the Spirit. 

Iovis, faith, and 7 motis, the faith, are very distinct 
ideas. We have this most important common noun in the 
apostolic writings in two very different, distinct, and clearly 
appreciable attitudes; subjectively and objectively contem- 
plated. When used subjectively, in reference to a person, un- 
less it become itself the subject of a proposition, it is an- 
arthrous ; when objectively, with the article always, or with 
some other distinguishing connective, indicative of its special 
significance and association. On turning to Paul's splendid 
development of the renowned “cloud of witnesses,” he sum- 
mons the mighty men of faith to demonstrate his own defi- 
nition of it. He first defines faith, and gives twenty-three 
cases of it, illustrative of it as a principle of action in its sub- 
ject. In each and every one of these cases it is anarthrous. 
In conclusion (Heb. 11 : 39) he says, ойтог zt«rres uaotven- 
Sevres дам vns лиотеоѕ. Thus distinguishing the faith objec- 
tively, from faith subjectively contemplated ;—an inheritance 
through the faith. 

Kus tue, towards me, into me, are awkward and clumsy 
formulas of speech. With regard to me, or respecting me, 
are not only good English, but as fashionable as unto me, to- 
ward me, concerning me, upon me, at me, all of which, and 
many similar are, in com. ver., constituted representatives of 
ets, in its numerous and various associations. 


; ACTS OF THE APOSTLES. 


CHAP. XXVI. 


173 





KING JAMES’ VERSION. 


that they should repent and turn 
to God, and do works meet for 
repentance. 

21 For these causes the Jews 
caught me in the temple, and 
went about to kill me. 

22 Having therefore obtained 
help of God, I continue unto this 
day, witnessing both to small 
and great, saying none other 
things than those which the 
prophets and Moses did say 
should come: 

23 That Christ should suffer, 
and that he should be the first 
that should rise from the dead, 
and should shew light unto the 
people, and to the Gentiles. 

24 And as he thus spake for 
himself, Festus said with a loud 
voice, Paul, thou art beside thy- 
self; much learning doth make 
thee mad. 

25 But he said, I am not mad, 


most noble Festus; but speak, 


forth the words of truth and 
soberness. 

26 For the king knoweth of 
these things, before whom also 
I speak freely. For I am per- 
suaded that none of these things 
are hidden from him; for this 
thing was not done in a corner. 











GREEK TEXT. 
J ГА ~ ^ | 
amayyeAAwy peravoeiv, koi єті- 
и SA ^N S y ^ 
aTpéDew ётї Tov Ocóv, a&ia THs 
v и 
peravotag «руа TpagTovTas. 
21 Eyeka rovrov pe oi '"lovOatot 
^ > 
ovdAaPopevor €v TQ LepQ, ETE 
3 
pávro Buxepisaa вии. 2 ETIKOU- 
pias оду TUX@Y Tis тара то? 
Өєод, axpe THS тђиёраѕ тату 
c , ^ 
ёсттка, p«prvpovj.evos шкрф TE 
^ 4 at > M , 
Kal peyad@, ovdev ектох Aeyov 
e e ^ 3 7 
Фи тє ot профтто: eAaAÀmaav 
, ^ 
j.eAAovrov yivecOa каї Мосе, 
225» ` e ` , ^ 
ЕЁ табттоѕ о Хрісто, ei mTpo- 
4 ^ ^ 
ros eÉ арастасєоѕ vexpav pas 
, ^ ^ 
pear katayyeAre TO Лаф kal 
^ ^ N ^ 
rois €Oveot. “ Табта дё avro 
^ , 
azoAoyovuévov, о Poros peya- 
^ ^» , 2, 
^y TÜ povi epn, Mawn ITavr« 
та TOAAG сє Ypap aTa Els pa- 
£ 25 ¢ ` > 
мар wepitperea. ‘О де, Ov 
и ^ 
paivopat, фу, кратістє O7are, 
rs 
QAX аАдєіаѕ каї cappoovrns 
er > / 29 37 
pyara атофдєууоши. єті- 
B ГА 
orara yap тері rovrov 0 pao- 
Revs, Tpos Ov каї mappa Go- 
pevos hard: havOavew yap airov 
TL тотоу 00 пєідоцог OVdEV* Ov 
^ , 
yap сти» ev yovig. TETpaypevov 








REVISED VERSION. 


they should ‘reform and turn 
to God, and do works proper 
for reformation. For these 
causes the Jews seized me in 
the temple, and tried to kill 
me. Having, however. ob- 
tained the help of God, I con- 
tinue to this day, testifying 
both to small and great, say- 
ing no other thfħgs than those 
whieh the prophets and Mo- 
ses did say would come: that 
the Christ was to suffer, and 
that he first, by his resurrec- 
tion from the dead, would 
show light to the people, and 
to the Gentiles. 

And as he thus spoke for 
himself, Festus said with a 
loud voice, Paul, you are mad, 
much learning has made you 
mad. But he says, Tam not mad,25 
most excellent Festus; but 
speak the words of truth and 
of a sound mind. For the 26 
king well knows concerning 
these things, before whom, 
therefore, Г speak boldly; for 
I am persuaded that none of 
these things are hidden from 
him: for this thing has not 
been done in a "corner. King 27 


21 


24 





Hackett. “Some make 


1 We are still more penetrated with the conviction that 
uetravoew and ueravora should be represented in all cases by 
reform and reformation. They are not equivalents to uera- 
иейоиаг and wetaueheca. When and where the Holy Spirit 
uses two words, we should not use only one.  Punitentig is 
not reformatio. A change of views is not a change of con- 
duct, nor a change of life. That sinners should not only be 
penitent—regret, and mourn over the past—not merely profess 
reformation, but do works meet, or suitable to such profession 
of reformation. Merayeleca is mere painful and sorrowful 
reminiscences of the past, pregnant with fearful forebodings 
of the future; but a change of views, a change of mind and 
purpose, a change of heart and of life are represented by xe- 
There are works meet and suitable to a change of 
views and a change of heart which are called works meet for 
repentance. 

m Ev xadyros ó Хоготоз, might otherwise be rendered, whether 
the Christ can suffer. De Wette, Mey. “ Not whether he must 


такое“. 





suffer in order to fulfill the Scripture.” 
£L = бти, 1. е., the sign of a moderated assertion.” Hack. “That 
the Christ would suffer death,” Wakef., Penn; “ should suffer,” 
Thomp., Boothr. According to Hackett, the Apostle “ ap- 
proaches the question on the Jewish side of it, not on the 
Christian, and that was, whether the Messiah being such as many 
of the Jews expected, could suffer.” Others make e equal ore, 
that, = that he would suffer, and that he would rise, ete. He is, 
indeed, the лоототохоѕ ex row vexowy with Christians. But 
such was not the Messiah expected by the Jews. And, there- 
fore, the point in debate was whether, according to prophecy, 
the Messiah could suffer death. Paul proved that he could die, 
and did die, according to the Seriptures. 

^ Swgooovrn, sobriety. So rendered in its two other occur- 
rences in Paul's writings. It is an antithesis of uaria ov uawo- 
uaralņ?eas, of truth, “as opposed not merely to falsehood, 
but to the fancies and hallucinations of a disordered intellect.” 
Hackett. 


174 ACTS 


OF THE APOSTLES. CHAP. XXVI. 





KING JAMES’ VERSION. 


TOUTO. i 


97 King Agrippa, believest 
thou the prophets? I know that 
thou believest. 

28 Then Agrippa said unto 
Paul, Almost thou persuadest 


me to be a Christian. 


y , 
OTL TLOTEVELS. 








° Ev oltyeo—zoove, in a little time. At this rate you per- 
suade me to be a Christian. By taking ev оу as quanti- 
tative instead of tM&poral, Meyer brings out this sense from 
the expression, * with little effort you persuade me to become 
a Christian.” In other words (said sarcastically), “you ap- 
peal to me as if you thought me an easy convert to your 
faith.’ “Should ev ueyalw, according to Mey. and Tf., be 
adopted as the current reading in Paul's reply, instead of ev 
лор, this would be correct; but the testimony for the com- 
mon text outweighs that against it,” Hack., Neander, De 
Wette. It is at present held to be unphilological to translate 
ev oÀtyc almost (Beza, Grotius, Eng. Ver.). “ The Greek for 
that sense would have been oov de, or mag oAyor. 
Agrippa appears to have been moved by the apostle's earnest 
manner, but attempts to conceal his emotion under the form 
of a jest," Hack. 

Whatever may haye been his motives or convictions, sin- 
cerely or insincerely expressed, he gives conspicuity and 
emphasis to the Christian name as then of some notoriety. 
As to the origin of this'name, the consideration of which we 
deferred to this place though occurring ch. 11: 26, we are 
called upon to notice. The word Xgcoreavos is found only 
three times in the Christian Scriptures, Acts 11 : 26; 26 : 28; 
1 Pet. 4: 16. Whether this name was self-imposed, or im- 
posed on the disciples of Christ by their enemies, is even yet 
a litigated question. The com. ver. makes the disciples pas- 
sive in receiving this name; so does Wakef, Murd., Dodd., 
Thomp., Boothr., Wiclif, Tynd., Cranmer, the Genevan, the 
Rheims, all lying before me. I have before me also the London 
Polyglott, published by Bagster and Sons, under the super- 
vision of the distinguished Dr. Lee. In this admirable work 
at one opening, we have the Hebrew, Greek, Latin, German, 
French, Spanish, Italian, and English Old Testament and 
New; and in all these, so far as we understand them, we find 
them unanimous and uniform in presenting the disciples at 
Antioch not as active, but as passive, in receiving the name 
Christian. Superadded to these authorities the impressive 
fact that every creature in the universe is passive, in receiving 
2 name, confirms our convictions that neither Paul nor Barna- 
bas, nor any inspired man, then and there, first called the dis- 
ciples of Christ at Antioch Christians. Sacred history, from 
its first to its last page, presents this view. God himself 
gave the first man a name. Adam gave to his wife the name 
Eve, or life, and to the whole animal creation around him. 
He did this work so appropriately that God confirmed it all; 
for Moses says, * The Lord God brought every beast of the 


GREEK TEXT. 


TLOTEVELS 

’Аурйтта rois mpophrais; ода 

28°O де ' Aypir- 
` ^ » 

mas mpos тор lla)UAov edn, Ev 

э , , ^ 

oAtye pe mebes Хрістіароу 








REVISED VERSION. 


BaotAev| Agrippa, do you believe the 
prophets? I know that you be- 
lieve them. Then Agrippa said 28 


to Paul, You in alittle time per- 
suade me to become a °Chris- 





field, and every fowl of the air to Adam to see what he would 
call them. And whatsoever Adam called every living creature, 
that became the name thereof.’ Gen. 2:19. Adam was, 
therefore, the most learned zoologist that ever lived. 

But we must hear the profound Kuincel on this verb chree- 
malizoo. Xgnueri£o (chreematizoo) among the Greeks in 
Attica indicated to transact anything, or so to transact a 
matter that it should thence obtain a name. His own words 
are: * Atticis erat res agere; apud recensiores res ita agere 
ut nomen inde adispicaris hinc significalione intransitiva.” 
In consulting Thesaurus Grece Lingue, secundum Constan- 
tini methodum et Schrevellii, Reseratus, concinnatus, et adorna- 
tas, studio et industria Guilelmi Robertson, Cantabrigic, A. D. 
1676, we find this name dilated upon in the words following, 
to wit: “ Холиатідсг tovs па9ттаѕ Xorotiavovs, nam cogno- 
menta hominibus imponi solebant ex negotio quod tractabant, 
vel ex effieio quo fungebantur; item oraculo reddo. Respon- 
sum do at postulata, ut weeoBecas yonwatetew. Diodorus.” 
To this high authority we shall only add that of Leigh’s Crit. 
Sacra, London, д.р. 1650: “ XonuareSw, ошае, nominor, Divi- 
nitas nuncior. Rom. 7 : 3, yenuatioe:, vocabitur scil. adultera 
—she shall be called an adulteress.” Acts 11 : 26 it indicates 
* to. be called,” “to be named,” not to call themselves. Let 
us hear Kuincel a little further. “ Quzeritur, ?mposuerintne 
Christi Sectatores sibi ipsi hoc nomen, an illud acceperint ab 
aliis. Christi cultores ipsos primum usos esse Christianorum 
appellatione non modo probari nequit, sed etiam gravibus ne- 
gari potest argumentis. Primum enim, si sibi ipsi peculiare 
nomen vindicassent, invidiam adversus se graviorem excitas- 
sent, et magis magisque aluissent.” “ That the Christian wor- 
shipers placed this name upon themselves is not only void of 
all scriptural evidence; but can be denied with weighty ar- 
guments. If they had asserted, or vindicated a right to the 
name, they would have only excited a more grievous enmity 
against themselves, and more and more nourished it.” So 
reasoned Kuincel. Besides, the Greek text, fairly interpreted, 
affords no authority for such an idea. That it may with all 
propriety, and with little or no reasonable offense, now be as- 
sumed and worn by the disciples of Christ everywhere, is 
not to be questioned, at least, comes not within our present 
horizon. 

But it may be said, Does not the word хоуиатбо in He- 
brew style intimate a Divine oracle? Does it not in the 
Christian currency imply or involve a Divine communication, 
or suggestion? We can positively say that while this may 
sometimes be the case, it does not necessarily indicate such an 


ACTS 


OF THE APOSTLES. CHAP. XXVI. 


175 





KING JAMES’ VERSION. 


29 And Paul said, I would to 
God, that not only thou, but 
also all that hear me this day, 
were both almost, and altogether 
such as I am, except these bonds. 

39 And when he had thus 
spoken, the king rose up, and 
the governor, and Bernice, and 
they that sat with them: 

31 And when they were gone 
aside, they talked between them- 
selves, saying, This man doeth 
nothing worthy of death, or of 
bonds. 

32 Then said Agrippa unto 
Festus, This man might have 
been set at liberty, if he had 
not appealed unto Cesar. 


GREEK TEXT. 


, c ` ^ » 
yeverOa. 79 * O dé Па?Лоѕ etmev, 
^ ^ Ух 
Еобирлу av тф @еф, кої £v 
3 7 ` 3 ^ > ГА 
oÀtyQ Kat ev TOÀÀQ ov povoy 
> \ s А ` > , 
се, аАЛа кой TAVTAS TOUS KOVOV- 
Tas pov о иеро», yevéa&at т010)- 
TOUS TOLOS кауф «іш, таректдѕ 
Tav Oca uv rovrov. * Kai таб- 
И ^ 
та єітоутоѕ адтоб, avéaTn 0 
~ \ 
BaciAevs каї 0 туєиФу, 1 тє 
, s , 
Bepvikn, kai oi соукабђшєрог 
» ^ , 
avrots. kal ауауеюрђсартєѕ 
3 z N 2 
єЛаЛооу Tpos aXAnXous Aéyovres, 
9 20) СА x ^ 
Or oùôèv Üav&rov a&vov 7 дє- 
^ у y Ф 
cv правое о аудротоѕ аётоѕ. 
2? ГА \ ^ , v 
"2? Aypinmas 06 тф Bhore ёфт, 
> , » 3 
AroreAvaGa єдоуато ó &vôpo- 
Ф ` 3 , 
поз ovTOS, €L pn ЕпЕКЕКАуто 
Kaícapa. 





REVISED VERSION. 


tian. And Paul said, "I would 29 
to God, that not only you, but 
also all that hear me this day, 
were, in a little or much 
time, such as I am, except 
these bonds. 4 

And when he had said these 
things, the king rose зар, and 
the governor, and Bernice, and 
they who sat with them, and 
when they had gone aside, 
they talked among themselves, 
saying, This man does nothing 
worthy of death, or of bonds. 
Then Agrippa said to Festus, 32 
This man might have been set 
at liberty, if he had not ap- 
pealed to Cesar. 


30 


ЗІ 





idea. Its use in the Christian Scriptures does not always іп- 
dicate such an idea. For example, in its nine occurrences it 
is fully exhausted by the words, called, admonished, spoke. 
Rom. 7:3, she shall be called an adulteress, according to 
law, not according to a Divine suggestion, or impulse. “It 
was revealed,” Luke 2: 26, and it is once represented by the 
mere term spoke, Heb. 12: 25, and by the Romans translated 
in their own currency to name, named—appellor, nominor. 
Xenuc, its root in Greek, is, negotium res, consilium, necessi- 
tas. They assume too much who say it necessarily involves 
the idea of a Divine oracle in this connection. It may, or it 
may not, is the most that can be philologically and truthfully 
said of it. It would, indeed, be assuming too much, to affirm 
that it here indicates a special Diyine communication. It is 
quite as possible and as probable, that because the disciples 
of Jesus spoke so much of his being the Christ, that their 
enemies indignantly called them Christians. This becomes 
more plausible from an allusion to the sufferings of the early 
Christians on the part of Peter, 156 Ep. ch. 4: 16, “If any 





man suffer as а Christian, let him not be ashamed, but let 
him glorify God in that name;” or, “on account of that 
name,” Penn. It is the most probable presumption, that be- 
ing the custom in all the sects of philosophy to call the school 
after its founder—Platonists, Pythagoreans, Aristotelians ; or 
as the Christian sects, Lutherans, Calvinists, Arminians, etc., 
glorify their founders. So did the disciples either voluntarily, 
or by constraint, the author and the founder of the faith. 
“Tf any man suffer as a Christian, let him not be ashamed, 
but let him glorify God on that account.” 


P EvEauny av vq Oso, I could pray to God, according to 
my feelings. Av, with the optative, intensifies the idea, xaz 
ev oliy маг ev ohh. Egn (v. 28) omitted by Ln., T£, Gb. 
For zoddw, Ln., ТЕ, Gb. substitute, as a better reading, us- 
yal. 

a After aveorn, te is properly inserted before 6 доогер, 
both the king and the governor, etc. Then the king rose up 
is in better taste. i 


176 ACTS 


OF THE APOSTLES. 


CHAP. XXVII. 





KING JAMES’ VERSION. 


CHAP. XXVII. CHAP. 

Ахр when it was determined, 
that we should sail into Italy, 
they delivered Paul and certain 
other prisoners unto one named 
Julius, a centurion of Augustus’ 
band. 

2 And entering into a ship 
of Adramyttium, we launched, 
meaning to sail by the coasts of 
Asia, one Aristarchus, a Mace- 
donian of Thessalonica, being 
with us. 

3 And the next day we touch- 
ed at Sidon. And Julius cour- 
teously entreated Paul, and gave 
him liberty to go unto his friends 
to refresh himself. 

4 And when we had launched 
from thence, we sailed under 


otis. ? 


TOUS ката т» 


KEOS. 


3 / M 
emérpeye mpos 





GREEK TEXT. 


‘QZ 06 éxpiOn то? 
e ^ , N > и , 
nps eis THY JraXav, mapeði- 
55 ^ , 
дору rov те llabAov Kai Twas 
érépovs дєсифбтаѕ ékaTOVTÓ. 
р арака к РХ? 
ovopate lovAto, omeipns ХєВа- 
pe D» i 
5 
emiBavTes де 
“Adpapwrrve, |éAAovres me 


ви] Onpeer ovtos ody uiv’ Ар 
отарҳоо M акєдоуоѕ OcaaaAovt- 
тү T€ тєра KarnxOnpev 
eis Midava: diravOporws тє 0 
'"IovAwos 79. HaAc ypnoapevos, 


, ^ 
Oevra émiueAe(ag Tvxetv. 

^ » и e , 
KetÜev avaxÜévres vremAevoauev 





REVISED VERSION. 


XXVII. CHAP. XXVII. 


amOTAev| Ако when it was determin- 1 
ed that we should sail to Italy, 
they delivered Paul and cer- 
tain other prisoners to a cen- 
turion of the Augustan *eohort, 
named Julius. And entering 2 
into a vessel of Adramyttium, 
"we put to sea, being about 
to sail by the coasts of Asia, 
Aristarchus, a Macedonian of 
Thessalonica, being with us. 
And the next day we landed 3 
at Sidon: and Julius courte- 
ously treated Paul, and gave 
him liberty to go to the 
‘friends, to partake of their 
kindness. And when we had 4 
‘loosed from thence, we sailed 


пло 


‘Aciay TÓTOVS, 


þiňovs mopev- 
kå- 





Not their departure, but the 


The 
Twas 


^ 24029 tov anomhew huas. 
time of it, that we (Luke and company) should sail. 
infinitive with zov is generally indicative of purpose. 
itegovs деошотос, certain other prisoners; éreoos, other ; tan- 
tamount to addos—ozerons Хе 8 аот, of the Augustan band or 
cohort—called Italian—generally composed of Italians. 

> how Adgauvrrny@, a ship of Adramyttium, a sea-port 
of Mysia. Meddorze, by Gb., Tf. and Meyer, is preferred to 
uehdovres—ambiguous according to De Wette. ғ тоос 
xara thy Aovay tomovs; sis after rhew seems to be wanting, 
and is in some texts supplied. By what authority we know 
not. 

© Karnyinusy evs Хадера, first per. plur. aor. 1. ind. pass., 
deduco. We landed at Sidon, ex xara, deorsum, 
downwards, et «yo, duco; literally, we were borne down into 
Sidon, а Phoenician city. Our Saviour had visited the con- 
fines of Tyre and Sidon; reported Matt. 15 : 21. Tous роо, 
not his friends, but the friends, 1. е., the brethren. This 
title, ої pror, of the brethren, occurs Зӣ John, v. 15, twice. 


PDilavdoonas te д Iovktos ty Havkw yonoueros. 


of хатауо, 


Хоа, | + 
commodato do, quasi e manu in manum; I benignantly place 
my hand in yours. Captain Julius treated benignantly, phi- 
lanthropically ; courteously, is not enough; most benignantly. 
Captain Julius was a true Roman gentleman. “Husoas énta 
may be indefinite; about а week. Hack., ch. 20: 6, * Means 
probably about a week. 

4 AvayIevtes brexhevoauey tyv Kumeov—evartiovs. Avaya, 
subduco, adduco, produco, reduco; avayew, proficere, ascen- 
dere.—Crit. Sacra. This is a word of special favor with Luke. 
In the Christian Scriptures «vaya is found twenty-four times ; 





and of these, out of Luke’s writings, only three are found. So 
largely in the use of this word, he gives much latitude to its 
import, as well as a very free circulation. Our translators 
found themselyes obliged to give no less a yariety in their 
version of it. On examining it with much care, we find they 
have given to it the following variety of representatives: lead, 
lead. up, bring, bring up, bring up again, take up, launch, 
launch forth, offer, loose, sail, set forth, depart. Here are 
thirteen distinct and distinguishable acts represented in the 
currency of one man by one and the same word; and these 
occurring in only two of the twenty-seven documents that 
constitute the Christian Scriptures ! 


How much, then, depends upon the subject, and the com 
text, and the discrimination of the interpreter or translator. 

As further developing the progress of our language and of 
the literature, the taste and science of the age we live in, and 
more especially the marvelous change that has silently and 
progressively come upon our language and our taste, we shall 
give a few versions of the 4th and 5th verses of this 27th ch. 

* And whanne we remoueden fro thennes we yndirsaileden to 
Cipre, for that Wyndis werun contrarie. V.5, And we seileden 
in the see of Silici, and Panfili: and camen to Listris that is 
Licie.” Wiclif, a.p. 1380. У. 4, “And from thence lanched 
we, and sayled harde by Cypers because the wyndes were 
contrarye. V.5, Then sayled we over the sea of Cilicia and 
Pamphilia and came to Myra a cite in Lyciia.” Tyndale, 
A. D. 1534. V. 4, “And whan we had launched from thence, 
we sayled hard by Cypers, because the Wyndes were con- 
trarye. V. 5, And whan we had sayled over the see of Cylicia 
and Pamphilia we cam to Myra which is in Lycia." Cranmer, 


ACTS 


OF THE APOSTLES. CHAP. XXVII. 





KING JAMES’ VERSION. 


Cyprus, because the winds were 
contrary. 

5 And when we had sailed 
over the sea of Cilicia and Pam- 
phyla, we came to Myra, а city 
of Lycia. 

6 And there the centurion 
found a ship of Alexandria sail- 
ing into Italy; and he put us 


GREEK TEXT. 
tv Kvmpov, 0:0 то Tovs &vépovs 
eîvar évavríovs. ° то те méAayos 
то ката THY КіМ№кіау kai Hap- 
dvA(av SiaTrAcvoruvres, KaT HAO OMED 
eis Мора tis Avxias. ê Kåre? 
evpov 0 ékarovrapxos TAotov 
"AreEavdpivoyv mAéov eis THY 
'IraMav, eveBiBacev pas eis 


REVISED VERSION. 


under Cyprus, because the 
winds were contrary. And 
when we had sailed over the 
sea along Cilicia and Pamphy- 
lia, we came to Myra, a city 
of Lycia: and there the cen- 
turion found a ship of Alex- 
andria sailing into Italy, and 


177 


э , 
therein. атто. 
7 And when we had sailed 
slowly many days, and scarce 
were come over against Cnidus, 
the wind not suffering us, we 
sailed unto Crete, over against 
Salmone: 

8 And hardly passing it, came 
unto a place which is called, 
The Fair Havens; nigh where- 
unto was the city of Lasea. 


, ` 
Aevoapey тти 





A. D. 1539. V. 4,“ And from thence we launched, and sayled 
harde by Cyprus, because the Windes were contrary. V.5, Then 
sayled over the sea by Cilicia and Pamphilia, and came to 
Myra, а citie in Lycia. Cranmer, л.р. 1557. V. 4, “And 
vvhen vve had loosed thence vve sailed vnder Cypres, because 
the vvindes vvere contrarie. "V. 5, And sailing the sea of 
Cilicia and Pamplia, vve came to Lystra vvhich is in Lycia.” 
Rheims, a. n. 1582. V. 4, * And when we had lanched from 
thence we sailed ynder Cyprus, because the winds were con- 
trary. V. 5, And when we had sailed over the sea of Cilicia 
and Pamphylia we came to Myra, a citie of Lysia.” Com. Ver. 
A. D. 1611. 


Such was the progress, and such were the changes in our 
English Sacred Scriptures during 251 years. 


It will be observed, that the proper names changed less than 
the common nouns. The reason was, the originals from which 
they were borrowed were substantialy the same, being 
Grecian and Roman. Again, it will be noted in many places, 
that a few instances only appear in these two verses of a 
change in the verbiage in our version, compared with the 
authorized of 1611. These were not made by any assembly 
recognized in Protestant Christendom, but were made by the 
unauthorized editors or publishers of them. ‘This is the most 
convincing argument in vindication of the labors of the Bible 
Union to have a thorough revision. These selections were 
made without an election of any place. 


e Literally, “upon it. Luke abounds in nautical ex- 
pressions, and to do him justice, we ought to translate it, 
technically, “he put us on board of it. 


РЎ е ^ ` е и 
ev ikavats de nmepaus 
^ < 14 ГА 
BpadurAoovvtes, kai podis yevo- 
\ ` , ` 
evor ката THY Kvidov, ил mpo- 
^ £ ^ ^ э , е 
сє@итоѕ NUAS TOU avéuov, UTET- 


УаЛифути È podis тє wapade- 
yopevot афто, )Лдоџєу eis тотору 
пра Kadovpevov Kadrovs Ainé- 
vas, Q €yyUs Av modus Aasaia. 





he put us on board of «it. 
And when we had sailed 7 
slowly many days, and with 
‘difficulty came off Cnidus, 
the wind not permitting us, 
we sailed Sunder Crete, over 
against Salmone; and "соаѕё- 8 
ing along it with diffieulty, 
came to a certain place called, 
The Fair Havens; near which 
was the city of Lasea. 


` 
ката 


Крутти 








T Пов. Тһе com. ver. supposes their having sailed so far 
for the difficulties they had to encounter, which is absolutely 
the import of 0/15. See again v. 8, which, in the com. ver., 
sustains this change. 


Е Ynexhevoauer tyw Котли» хата Xehuowvgr, we sailed 
under Crete against Salmone. Under Crete, not literally! 
but under its protection against the wind and the swollen 
waves dashing upon its wind-beaten side. On the leeward, or 
sheltered side of the island. “ We sailed under Crete against 
Salmone.” "This promontory is yet recognized, “forming the 
eastern extremity of that island," and still retaining the origi- 
nal name. Тһе allusions to this island and its wind-beaten 
side, and its present map, all correspond with the references 
here found. 


в Mohs te лооадғуоиғрог avinv.  Jlag«Asyouct, preter- 
lego, preternavigo. Proprie significat, q. d. lego littus vel 
oram littoris lego, I scan the shore of the sea. The Romans 
had in their nomenclature preternavigatio, a ztagez2ove—a 
sailing by, or along the coast. “ Nautical authorities assure 
us that this place is the furthest point to which an ancient 
ship could have attained with northwestwardly winds, be- 
cause the land turns suddenly to the north." Hack. 


@—Aaoaa. ф is here governed as an adverb by eyyvs. 


Crete, once covered with its hundred cities in which Chris- 
tian churches abounded, spread over an area of 270 miles 
in length, and 50 in breadth, celebrated for its lying poets, ac- 
cording to Epimenides, is now called Candia, and famous only 
for what it once was. 


178 ACTS 


OF THE APOSTLES. CHAP. XXVII. 





KING JAMES’ VERSION. 


9 Now, when much time was 
spent, and when sailing was now 
dangerous, because the fast was 
now already past, Paul admon- 
ished them, 

10 And said unto them, Sirs, |» 
I perceive that this voyage will 
be with hurt and much damage, 
not only of the lading and ship, 
but also of our lives. 

11 Nevertheless, the centurion 
believed the master and the 


GREEK TEXT. 
^ , 
?'[kavoÜ dé xpóvov Owryevoué- 
^ э/ э/ 3 ^ 
vov, каї OvTOS 70» emiapadovs 
^ ^ ` ` 
Tov TAoos, Oia TO каї THY VN- 
£f ^ in 
стєа» 10) TapeAgAÀvOévau, Ta- 
, ^ ^ 
pyvee ó Пабло № A€you aUTOLS, 
“Avépes, дєор® ort шета, 08 рео 
кої тоЛА?) (pias ov pLovoy Tov 
фортоо кої Tov тћо!оо, àÀÀ& kai 
TOv NyvxQv vuv uéAAewv éreo- 
D ^ NE А 
Oar тди mov. О 0 Exarov- 
^ , ^ 
Tapxos TQ киВеруцт] koi TO 


REVISED VERSION. 


Now a ‘long time having 
elapsed, the navigation being 
now unsafe (because also the 
fast was already past), Paul 
exhorted them, saying, Sirs, I 
perceive that the voyage will 
be with violence and much 
` 1033, not only of the cargo 
and ship, but also of our lives. 
Nevertheless the centurion 
believed the *helmsman and 


owner of the ship more than 
those things which were spoken 
by Paul. 12 

19 And because the haven 
was not commodious to winter 
in, the more part advised to de- 
part thence also, if by any means 
they might attain to Phenice, 


vavkAnp@ 


^ ^ 
emeiüero padov 7 
^ ` ^ , , 
rois ото Tov Lavrov Aeyopévois. 
э и A ^ , e и 
avevÜérov дє TOU Лцієрџоѕ vra- 
` [4 
PXOVTOS Tpos тараҳєциосча», oi 
, X, A > ^ 
mÀeiovs hevro BovAny avaxOnvat 
какєідєу, cimos дууошуто karav- 
^ и 
т)сарутєѕ eis Фойлка парахеа- 





the owner of the ship rather 
than those things spoken by 
Paul: and because the haven 
was "incommodious to winter 
in, the majority also advised 
to depart thenee, if by any 
means they might attain to 
Phoenix, to winter, which is a 








i Tuavov де zoovov duaysvouevov, а long time having now 
transpired. «avos, in a former note, we have shown to be 
of great latitude, reaching from what is merely sufficient or 
enough to that which is great, and worthy, and able, and all 
potent, sufficient for any given purpose, or as a means to any 
proposed end. Tyv vyorerav is generally thought here to 
refer to the great fast observed on the celebrated day of the 
great national expiation—the tenth of Tisri—about the au- 
tumnal equinox. “Philo also says that ‘no prudent man 
thought of puting to sea after this season of the year.’” 
Jahn's Archzol, $357. The Greeks and Romans thought 
that sailing in the Mediterranean was not safe after the middle 
of October nor till after the middle of March. And this is 
not far from the figures on the Atlantic. 


1 Огоого. Literally, to see, with regard to physical na- 
ture, but to perceive, with regard to the intellectual, the moral, 
and the religious. We, however, metaphorically represent the 
perceptions of the inner man by the outward senses of the 
animal man. Hence we see, and hear, and feel internally, as 
well as externally. 

к Kufeorntn—étxavorvvaoyos—vevzhnoo. Here stand three 
officers, the shipmaster, the centurion, and the owner of the 
ship. The last was most interested; the shipmaster or pilot, 
most responsible, having persons, and property, and his own 
life at stake; the centurion least concerned while at sea, but 
most responsible when on land. 

In this book we Вахе two words in the original, representa- 
tive of the same officer; é&atovragyys, only found in this 
book of Acts; and éxarovragyos, used by both Matthew and 








Luke—the former by Luke only. We can give no reason for 
it. We have in classic Greek the word соҳоѕ, a prince, from 
which the English word arch, a prefix to bishops and some 
political potentates; and we have in classic Greek соду of 
large currency as a constituent of the highest officials in all 
realms. We observe, once more, that «oz, wherever found, 
indicates, in the words of the distinguished Edward Leigh, of 
the first half of the sixteenth century, non principium pas- 
sivum; sed activum significat, a quo omnes creature princi- 
pium suum ducunt: quam interpretationem utriusque Testa- 
menti pagina evincit. Amama, Antibarb. Bib. Lib. 3. Prin- 
cipium, John 1 : 1; height of place, or superiority of man in 
his office, 1 Cor. 15 : 24. It is taken for the magistrate, Luke 
12:11. Titus 9: 1, «ggat qui mero imperio utuntur—those 
who have primary and plenary power under God. 

But we must distinguish the 085027775 from its two asso- 
ciates. Here the helmsman, or the pilot, stands first, he is 
the master of the ship. He guides and commands its course, 
and, in this sense, he is not poetically nor rhetorically, but 
in fact the governor and director of the ship, and, as such, 
must be obeyed in his station by all aboard. To this effect 
says Kuincel: “Sed z»feernmps est gubernator navis, qui cla- 
yum tenet, et puppim dirigit.” He holds the helm, and directs 
the ship. 


1 Aysuerov, was incommodious, inconvenient. The ques- 
tion was, whether they should abide in that harbor or seek 
another, not whether they should proceed to Italy at that 
season. “Paul preferred that they should remain there, and 
the event justified his discernment.” Hack. Oś a/ecous, the 


ACTS 


OF THE APOSTLES. CHAP. XXVII. 


179 





KING JAMES’ VERSION. 


and there to winter; which is an 
haven of Crete, and lieth toward 
the south-west and north-west. 

13 And when the south wind 
blew softly, supposing that they 
had obtained their purpose, loos- 
ing thence, they sailed close by 
Crete. 

14 But not long after there 
arose against it a tempestuous 
wind, called Euroclydon. 

15 And when the ship was 
caught, and could not bear up 
into the wind, we let Aer drive. 

16 And running unto a cer- 
tain island which is called Clau- 
da, we had much work to come 
by the boat: 

17 Which when they had 


taken up, they used helps, un- | ( 


dergirding the ship; and fearing 
lest they should fall into the 
quicksands, strake sail, and so 
were driven. 

18 And we being exceedingly 
tossed with a tempest, the next 
day they lightened the ship; 

19 And the third day we cast 
out with our own hands the 
tackling of the ship. 

20 And when neither sun nor 
stars in many days appeared, 
and no small tempest lay on 
us, all hope that we should be 
saved was then taken away. 

21 But after long abstinence, 
Paul stood forth in the midst of 
them, and said, Sirs, ye should 
have hearkened unto me, and 
not have loosed from Crete, and 
to have gained this harm and 
loss. 

22 And now I exhort you to 
be of good cheer: for there shall 





majority. A consultation being had—the majority were for 
proceeding to Phoenice, a port in Crete. 
harbor of this name on the south of Crete, and Ptolemy men- 
tions a town called Phemnix, with a port which he names 
On the contrary, Stephanus Byzantinus calls the 


Pheenicus. 
town Рһоепісиѕ, which Hierocles again 


Ва хаг хата yooor, looking towards, facing, rather than 
Lips and Corus, і. e. the points from which the 


looking to. 








GREEK TEXT. 


/ ^ re A ГА 
gat, Мери Ths Круттѕ QAe- 
` ` ^ 
порта ката А Ва kai ката xdápov. 
13 momvevoavros è vorov, 00- 
Eavres т тробєсоѕ Kekparn- 
KEVaL, dpavres Sadol ‚таре 
yovro rjv Круть. И per ov 
^ Ny, > Chas KA 
поль дє єВоЛє kar aUTHS vepos 
N e , , 
TupewviKos, 0 KaAovpevos Едро- 
/ 15 и \ 
кЛодоу. соуартас@єитоѕ дє 
^ ` 
TOU TAÀoiov, kai u) SOvvapevov 
> ^ 03): за А 3 / 
avtropOarpey TQ avéuo, émidov- 
3 / 6 ГА и 
Tes еферореба. 17040 дє ті 
е , , = А 
vrodpapovres Kadoupevov Kav- 
ony, podis ioyvoapev EI 
Teis yever Oa THs oKagns Toy 
apavres, BonOeias €xpavro, 0то- 
, < ^ Ё 
cvvvvres то 7rAotov: poBovpevot 
` > A ГА 
тє и elg THY сорті ékméaoat, 
А ` Ё C 
x«Aacavree TO скєдоѕ, ойтоѕ 
^ \ 
«фероџто, ns Уфодрах дє xema- 
Copeveor 3| рам, TH a квоти 
Єтогобуто" ? ka ти тре адто- 
Харе THY aGkev]v ToU mTÀolov 
гЗ СЫ 0 , \ ели 
eppipapev: pre дє ŅAlov, 
3 , 
pre &строу enipawovtray ет 
^ / 
mAElovas мерах, XELMÕVOS тє 
> э N 
оок OAÀLyov EmziKetuuévov, Aotmóv 
перрето паса EATS TOU Tø- 
Сх 5 ^ MES 
(обои jus. 7  moAXQse дё aor 
е ГА у 
Tias Отарҳоооте, TOTE стабєі 0 
Па?ћоѕ êv ибс aurov єтєр, 
"Еда иё, e avdpes, тедарул- 
c'avrás [LOL ил) avayerOar d ато TNS 
Крут кєрдӯстаі тє Thy Врши 
тай» kal TY Сумах. 22 kai 
тауду пароли vas evOvpety 


^ 





Strabo mentions a 


calls Phenice. Kara 
currents of the sea. 


° Кеодуоси. 





> 
REVISED VERSION. 


haven of Crete, facing south- 
west and northwest. 

Now when a south-wind 13 
blew moderately, thinking to 
have gained their purpose, hav- 
ing weighed anchor, they sailed 
close by Crete. But imme- 
diately a "whirlwind, called 
Euroclydon, struck against 
the ship. And when it was 
borne away, and could not 
bear up against the wind, giv- 
ing up, we let it drive. And 
running under a certain small 
island, called Clauda, with 
difficulty we were able to se- 
eure the boat: which when 
they had taken up, they used 
helps, undergirding the ship ; 
and fearing lest they should 
be stranded on the sand bank," 
they lowered the sail, and so 
were driven. Now we being 18 
exceedingly tempest tossed, 
the next day they lightened 
the ship; and the third day 19 
we cast out with our own 
hands the tackling of the ship. 
And when neither sun nor 
stars had for many days ap- 
peared, and no small tempest 
lay on us, at last all hope 
that we should be saved was 
jutterly taken away. 

But after much abstinence, 
Paul stood in the midst of 
them, and said, Sirs you 
should have hearkened to me, 
and not have loosed from 
Crete, and so have *sustained 
this harm and loss. Yet now 22 
I exhort you to be of good 
cheer; for there shall be no 


16 


21 








winds so called blew, viz., the southwest and the northwest, 
Hackett is very felicitous, as well as laborious in his exposi- 
tion of the usual terms in this description. 

m Тофозинос, a whirlwind, called а Typhon, Euroaquilo— 
Northeastern, Euroclydon. 

п Tyv ovgrw, the syrtis; so called as drawn together by 


Rob. 


Literally, gained, sustained. 


180 ACTS 





* 
KING JAMES’ VERSION. 


be no loss of any man’s life among 
you, but of the ship. 

23 For there stood by me this 
night the angel of God, whose 
I am, and whom I serve, 

24 Saying, Fear not, Paul;|* 
thou must be brought before 
Cesar: and lo, God hath given 
thee all them that sail with thee. 

25 Wherefore, sirs, be of good 
cheer: for I believe God, that it 
shall be even as it was told me. 

26 Howbeit, we must be cast 
upon a certain island. 

27 But when the fourteenth 
night was come, as we were 


23 


^ ^ 
nera gov. 


лаЛутой рог. 





GREEK TEXT. 


атоВолт yàp Yoxns ovdepla 

coTaL e ù ULOV, mv TOU 7rÀAo(ov. 

mapeorn yap por 

тайт ayyedos TOU Өєод, ob єіш, 

Q kal Aarpevo, ^ Néyov, M?) 

фоВоб laŭe, Kaicapi сє det 
^ \ , 

парастиш" Kat 160% кєҳарістаі 

e N у v 

go. 0 Oeos zr&vrag Tovs пћєортаѕ 
5 ` ^ 

2 Aio evOupetre čv- 

, M ^ ^ oc 

dpes TugTeUG уар TP Ocg OTL 

о0тоѕ сотой каб ov Tporov Àe- 

26 

^ е ^ 3 e^ 

Tia O€L трах €kmEcev. 
\ и ` 

бе теооарескоидекату vo£ éyé- 

, g ^ ^ 

vero, Ouxepopuévov тифу ev TQ 


OF THE APOSTLES. CHAP. XXVII. 


REVISED VERSION. 


loss of any man's life among 
you, except the ship. 

For there stood by me this 
night the angel of God, whose 
I am, and whom I also rwor- 
ship, saying, Fear not, Paul; 
/|*you must be brought before 
Cesar: and lo, God has given 
to you all those who sail with 
you. Wherefore, sirs, be of 
good cheer: for:I believe God, 
that it shall be even as it was 
told me. But still, we must 
be cast upon *some island. 

Dut when the fourteenth 
night was come, as we were 


TH VUKTL 


r2 
m- 


ЕЈ ^ А 
eis vicov дє 


27° Os 








P Aaroevw, I worship, I serve. Yn its twenty-one occur- 
rences in the Christian Scriptures, it is, in com. ver., rendered 
four times worship, and seventeen times serve. “Tt is deriv- 
ed,” says Erasmus, “of the particle Ла, which is added (pre- 
fixed) for more yehemency, and the word ree, which signifies, 
to tremble, because it is the use of servants to be much afraid, 
and tremble at the presence of their masters.’ Suidas says, 
it is idem quod mercede servire, and sustains it out of profane 
writers, the same as to serve for wages. It is specially taken 
for sacrifice, which is a special part of Divine worship, accord- 
ing to both law and gospel, Rom. 12: 7. 
аге joined together.” Crit. Sacra. 

Aatosta. In its five occurrences in N. T., four of which 
are found in Paul's Epistle to the Hebrews and Romans, it is 
represented by the word service, and God, in every case, is 
expressed, or implied. 

IIooozvveo is the word consecrated to worship in its highest 
and most sublime sense, when and where Jehovah Elohim is 
the object, or where persons of great dignity, as his ambassa- 
dors, are addressed. Its Roman representative is adoro. In 
the Septuagint it is, indeed, used promiscuously in reference 
to the homage paid to God and man. “Significat, proprie, 
capitis inclinati gestum, cum moto a fronte galero, caput sub- 
mittimus. Erasmus. Adorare est manum ori admovere. It 
signifieth an outward reverence of bowing down the body to 
the ground, as well civil as religious homage. It properly 
signifieth, in falling down to worship, by which word Corne- 
lius is represented as to his manner of worshiping Peter, 
Acts 10: 25.” Crit. Sacra. 

“The Hebrew word Shachah doth properly signify, to bow 
down, and, therefore, is used of such bowing down, as is not 
for adoration as Ps, 42:5, 6, and in divers other places. "This 
Greek word also signifies to use some gesture of body in 


* Ovora and haresra 





worshiping, and sometimes do fall down.” Dr. Fulk against 
Gregory Martin. 

“Tt comes from xvov, canis, a metaphor from the manner 
of spaniels, when they couch and crouch on the ground before 
their masters.  Zanchius on the second commandment: or, 
according to others, from xvw, osculor—/o kiss—because an 
ancient custom of adoring amongst the Persians was by kiss- 
ing the hand, the mouth, or the knees, which was the most 
profound homage, or adoration. Vide Beza, Matt. 2: 11; 
Rivet on Ps. 22: 29; and Grotius on the second command- 
ment.” Crit. Sacra. 

ч Katoage ge dee лаоаоттаи. 
behooveth. 

Keyaororar—oov, God has given you all that sail with you. 
They should be all saved for the sake of Paul, because Paul 
had prayed for them. Such is the yiew of Calvin, Bengel, 
Olshausen, De Wette, Hackett, and others.  Bengel here 
remarks: * Facilius multi mali cum paucis piis servantur, 
quam unus pius cum multis reis perii. Navi huic similis 
mundus.” ‘Many wicked persons can be more easily 
saved with a few pious persons, than one pious person perish 
with many wicked persons.” Or, more sententious, * Many 
wicked can be more easily saved with a few pious, than one 
pious perish with many wicked. The world is like to this 
ship.” 

г [Noreva, I believe. This indicates his consciousness of 
an authority, of which he felt himself possessed, over the 
minds of his fellow-passengers. 

* Fıs ynoov—rwa, upon some island. Such indefiniteness 
is in good keeping with all the scenes before them. It is also 
in harmony with the tenor of all Divine responses, or commu- 
nications to man, as to the future events of his life. Definite 
in end, indefinite in the means of escape. 


ға, it is necessary, it be- 


ACTS OF THE APOSTLES. CHAP. XXVII. 


181 





KING JAMES’ VERSION. 


driven up and down in Adria, 
about midnight the shipmen 
deemed that they drew near to 
some country ; 

28 And sounded, and found it 
twenty fathoms: and when they 
had gone a little further, they 
sounded again, and found it fif- 
teen fathoms. 

99 Then fearing lest they 
should have fallen upon rocks, 
they cast four anchors out of the 
stern, and wished for the day. 

30 And as the shipmen were 
about to flee out of the ship, 
when they had let down the 
boat into the sea, under colour 
as though they would have cast 
anchors out of the foreship, 

31 Paul said to the centurion, 
and to the soldiers, Except these 
abide in the ship, ye cannot be 
saved. 

32 Then the soldiers cut off 





GREEK TEXT. 


Aópíg, ката pécov TNS VUKTOS 
Urevóovy ol poke perde 
тшо avrots хорах" * 8 kat Bodi- 
cavres єӧроу opyuias elkogt- 
Врахо O6 Siactnoavres, кой 
madw Bodricavtes, ebpov друшаѕ 
бекатерте" * goBovpevol тє 
pores eis траҳєіѕ Tomous Ékmé- 
соси, єк пришт pipavres 
аукораѕ TÉTTAPAS, nüxovTo pe 
pav yeverOa. 38 ray дё vavràv 
(yrovvrey фоуєр € ek тод того, 
kai xaAaaávrov THY окафть eis 
Tw далассар, трофасе Og єк 
mpápas peAAóvrov ayKUpas ék- 
Teívew, 3l аптеки ó Matos TO 
ÉKATOVTApPXN Kal TOIS OTPATLO- 
ras, Eav ил) обтое peivosw èv 
TO тло vpeis TwOnvaL ov 
duvvacbe. * Tore oi otpariara 





REVISED VERSION. 


borne along in the ‘Adriatic 
sea, about midnight the seamen 
thought that they drew near 
tosome land; and sounded, and 28 
found it “twenty fathoms; and 
when they had gone a little 
further, they sounded again, 
and found it fifteen fathoms. 
Then fearing lest we should 
have fallen upon vrocks, they 
cast four anchors out of the 
stern, and longed for day. 
And as the “seamen were 
about to flee out of the ship, 
when they had let down the 
boat into the sea, under pre- 
tense of carrying anchors out 
of the foreship, Paul said to 
the centurion, and to the «sol- 
diers, Unless these abide in 
the ship, you can not be saved. 
Then the soldiers cut off the 32 


30 





t Tecougeoxadexatn vvE 


, the fourteenth night—since they 


tov aotewove), all of which could be done simultaneously, the 


put to sea—dcapegousvar huwv ev tæ Adgea, we being borne 
through (the waves) im the Adriatic. “It has been said that 
the modern Malta lies too far south to be embraced in the sea 
so designated. The statement is erroneous. The Adriatic in 
our ancient maps was the name of the sea lying between Italy 
and Greece; but in its wider sense comprehended the Ionian 
Sea around Sicily, near which stood Melite.” Hack. 


a Воахь de deaotnoartes, a short interval of time, and a 
short distance of space. The first sounding was twenty 
fathoms, the second, fifteen. This rate of decrease, in the 
depth of the water, on the coasts of Malta, is yet pretty much 
the same, according to the statements of modern sea-captains. 
The firmness of the bottom as anchor-ground is yet cele- 
brated. In St. Paul’s Bay, the traditionary locality of this 
shipwreck, every circumstance stated here, as to the entire 
locality, is in good keeping with every allusion here, as shown 
in all the modern references to it. 

у Eis TQazete toxovs, upon rough = rocky places. 

Strong and fearful apprehensions are inseparable from such 
a position. [We can confirm this fact from our own expe- 
rience, having been shipwrecked on the coasts of Scotland in 
just such a bay, and on such a rocky bottom, that our 
anchors could not hold against the surges of the sea and the 
tossings of the tempest.] “By cutting away the anchors, 
{таз ayzvgas megrekovtes), loosing the bands of the rudders, 
(averveg таз 5ғохттогаз), and hoisting the artemon (exagartes 





ship was immediately under command, and could be directed 
with precision to any part of the shore which offered a pros- 
pect of safety.” Huzovro игом» yeveotat, they desired that 
day might come. 


ғ Tov de vavtov, х. т. 4. This movement, so heartless, con- 
firms the idea that the seamen believed that the ship was so 
seriously damaged as to render uncertain its fortunes for the 
night. Ха/асарто» tyv oxagny, having lowered down the 
boat—so recently hoisted on board—«yzegas extreme, to 
carry, not cast out, anchors. But for Paul’s attention and 
discrimination, they would most likely haye accomplished 
their purpose, and jeopardized the lives of many. 


Paul, apprehending that the officers 
of the ship were implicated in the plot, addressed himself to 
the centurion and the soldiers. They had charge of tho 
prisoners, as the centurion had particular care of the apostle. 
Except these (the seamen), said he, abide in the ship, you 
cannot be saved. Soldiers could not manage the ship, and 
without the aid of mariners the ship could not be brought to 
land. This would indicate that the purpose or plan of aban- 
doning the ship was very general, seamen and sailors alike 
implicated in it. Hence the position taken by Paul, that it 
was essential to their preservation that the seamen be pro- 
hibited from leaying the vessel. Thus means and ends are 
indissoluble. 


х Erev otgatiwtats. 


182 


ACTS OF THE APOSTLES. CHAP. XXVII. 





KING JAMES’ VERSION. 


the ropes of the boat, and let 
her fall off. 

33 And while the day was 
coming on, Paul besought them 
all to take meat, saying, This 
day is the fourteenth day that 
ye have tarried, and continued 
fasting, having taken nothing. 

34 Wherefore I pray you to 
take some meat; for this is for 
your health: for there shall not 
an hair fall from the head of 
any of you. 

35 And when he had thus 
spoken, he took bread, and gave 
thanks to God in presence of 
them all; and when he had 
broken it, he began to eat. 

36 Then were they all of good 
cheer, and they also took some 
meat. 

37 And we were in all in the 
ship two hundred threescore and 
sixteen souls. 

38 And when they had eaten 
enough, they lightened the ship, 
and cast out the wheat into the 
sea. 





GREEK TEXT. 


атекоуа» та Laxowía т19 схафі, 
Kai єїаєау атту erresen, © Зри 
де об éueAAev пира yiverOa, 
парекаЛе 6 ПадАоѕ G&mavras 
peTraraBetv tpopys, Aéyov, Teo- 
caper kaibek&rnv aijuepov rjnépay 
провдокфитес, &сіто: діатєАєїтє, 
pndev проолаВдиерое. ** 00 
паракал® Uuas тросЛаВє тро- 
dys: тодто уар mpos THs Dperé- 
pas cornplas бтархее ovdevos 
yap pov U23 єк TIS Kepahis 
пєсєїгои. 3 Birov oe табта, Kal 
AaBov prov, ,EUxapia rye TO 
Occ évomiov парте, код kAácas 
ўрѓато вол. ° єйдоуцог 6 
YEVOMEVOL TAVTES, каї адто: про- 
ceA&Bovro трофӯѕ" ?' ўшєу de év 
TQ пЛоі ai пасо: Woyal, ĉia- 
kósa &Вбоизкоттае5. 23 Kope- 
olévres 06 Tpopys, exovge Cov TO 
Toiov, се асаа тди otrov 
cis THY Oadaccar. “Ore 6 





Y Ta oxoura tys oxagns, the ropes of the boat, most proba- 
bly those that fastened it to the vessel, not those by which 
Notwithstanding the assurance which 


they were lowering it. 


b Дай» аото». 
with us, а loaf. 





REVISED VERSION. 


"ropes of the boat, and let it 
fall off. And while the day 
was coming on, Paul besought 
them all to take food, saying, 
‘This is the fourteenth day 
that you have been waiting, 
and continue fasting, having 
taken nothing. Wherefore 
I pray you to take some food, 
for this is *necessary for your 
preservation: **for there shall 
not a hair perish from the head 
ofany of you. And when he 5 
had thus spoken, having taken 
^a loaf, he gave thanks to God 
in presence of them all; and 
when he had broken it, he be- 
gan to eat. Then were they 
all of ‘good cheer, and they 
also themselves took some 
food. Now all the souls to- 
gether in the ship were two 
hundred and seventy-six. And 
when they had eaten enough, 
they lightened the ship, and 
cast out the wheat into the 
sea. 


33 


34 


36 





Literally, having taken a bread, properly 
Bread is generic, a loaf is specific; 
daily bread” is not our daily loaf, nor our daily meat. 


* our 
Paul 


Paul cherished of the salvation of all on board, he is as special 
and partieular in the direction and use of means as if he had 
no such assurance; indeed, as if the event desired were 
wholly contingent on the proper use of the proper means. 


> / пивом, appositional 
=NMEQOY nutgar, app al. 


a "du ^ "2% у У 
OUTO уар 7005 TNS уиетғоаѕ оотпогаѕ ?лаоҳег, for this | 


is essential to your salvation. This is, in fact, not too strong: 
means are necessary to every proposed end. Without ade- 
quate means, no end can be attained, or obtained. Yraoyo, 
sum; та vrexorra, que quis habet, bona, facultates; often, 
“de bonis et figurative de omnibus que in hac vita diligi so- 
lent.” Grotius. Sum and syu are in their respective tongues 
absolute. Appropriate food is essential to every form of 
life, vegetable, animal, spiritual. 


"* 0015 ex tys uepahys meoerrat. Literally, for of not one of 
you а hair from the head shall perish; or, according to the 
textus receptus: for of not one of you a hair fiom the head 
shall fall. ITeoevrae is repudiated as a false reading by Gb., 


Sch., Ln., Tf., and for it azodecrac is adopted. 





argues from one loaf, one body of Christ ; not, as we think, from 
one bread, or one particle of a loaf. “Аото», bread. This 
word by Hebraistic usage often signifies food in the New 
Test. But xdaoas, which follows, appears to exclude that 
sense here.” And this, with equal propriety, applies to the 
monumental loaf of blessings which commemorates one Lord, 
one faith, one immersion, one God and Father of all, one body, 
one Spirit, one hope. These are the seven pillars of the Chris 
tian temple. 


* EvOwuot, cheerful—they all became cheerful. The con 
sequence was, zrgoacAagovro toogys. Despair annihilates, pro 
tempore, appetite; but the return of hope creates, or invigor- 
ates it. 


d Ai ладае vvzat, all the souls together. Пас, in this ad- 
verbial sense, is seldom found but in connection with numer- 
als, equal to то ла», together. draxoorar E8Sounuorrace, two 
hundred and seventy-six. This, according to calculations 
made, was quite a large ship, measuring from eleyen to twelve 
hundred tons. 


AOTS OF THE APOSTLES. CHAP. XXVII, 





KING JAMES’ VERSION. 


39 And when it was day, they 
knew not the land: but they 
discovered a certain creek with 
a shore, into the which they 
were minded, if it were possi- 
ble, to thrust in the ship. 

40 And when they had taken 
up the anchors, they committed 
themselves unto the sea, and loosed 
the rudder-bands, and hoisted 
up the mainsail to the wind, and 
made toward shore. 

41 And falling into a place 
where two seas met, they ran 
the ship aground; and the fore- 
part stuck fast, and remained 
unmoveable, but the hinder part 
was broken with the violence 
of the waves. 

42 And the soldiers’ counsel 
was to kill the prisoners, lest 
any of them should swim out, 
and escape. 

43 But the centurion, willing 
to save Paul, kept them from 
their purpose, and commanded 
that they which could swim, 
should east themselves first into 
the sca, and yet to land: 

44 And the rest, some on 
boards, and some on broken pieces 
of the ship. And so it came to 
pass, that they escaped all safe 
to land. 





GREEK TEXT. 
e , 3 p» NY A 3 > 
"uépa EYEVETO, THY уђу ovk ATE- 
ye , 
yívogkov: коћтоу дє тира, KATE- 
, y X ^ 
voouv éXovra aiyiadov, eig Ov 
3 , > , 3 ^ 
€BovAevaarto, ei SUvawTo, é&à- 
M ^ 40 ` ^ > Z 
сог TO TÀOLOV. Kal TAS hYKU- 
, ТА MN 
pas srepieAovres eiov eis тти 
z e и ^ 
Ü&Aaccav, аша avervtes Tas 
, 
Cevxtnpias TOv ттдаМоу" кай 
> и А ` 2 и ^ 
єтараутєѕ TOV &préuova TH TVE- 


af ^ ` > , 
oven катехои eig Tov aiyuxAov. 


+ ` > ГА 
vepuregovres дє eig тотор OL- 
, 5 z ^ ^ 
даЛассоу, єтокєЛау THY va)v: 
е N , v 
Kai 1 MEV 7rpopa. Єрєісаса ejteuev 
> , e \ А э , 
асаћєотоѕ, 1) O€ примии éAvero 
e $ ^ ^ x 2 ^ 
ото THs Bias тди kvjurov. тфу 
N ^ X 3 , 
де orparworOv BovAn éyévero 
E N , 
iva TOUS ÕETHØTAS атоктєіроот, 
, 3 ГА / 
рат exkoAvpBnoas д:афоуон. 
43 * Wes , , 
0 де ékaróvrapxos BovAocpevos 
^ ` ^ 7. 
duacaoa rov Па?ћоу, exoAvoev 
ЕЈ \ ^ , ЕЛ у и 
о)тоуѕ Tov BovAnparos, ékeAevaé 
` и ^ 
T€ TOUS duvapevous колои», 
azopphpavras тротоуѕ émi THY 
~ , \ ` 
yüv ебет, ** каї Tous Aovrovs, 
^ X IE, , ^ JR is Ру 
oùs pev eri Gavioty, oùs дє eri 
^ ^ ^ ГА 
тилоу TOY ато TOD TÀOLov. каї 
, ^ ^ 
о0тоѕ eyeveTo zravras óuxg er vat 
` ^ 
emi THY уђу. 





REVISED VERSION. 


And when it was day, they 39 
‘recognized not the land, but 
they perceived a certain inlet 
having a shore, into which 
they determined, were it pos- 
sible, to thrust the ship. And 40 
having ‘entirely cut away the 
anchors, they abandoned them 
to the sea, and at the same 
time having unfastened the 
rudder-bands, and hoisted up 
the foresail to the wind, they 
made toward shore. And 
having fallen into a place 
where two currents met, 
they ran the ship aground; 
and the prow sticking fast, 
remained immovable, but the 
stern was broken by the 
violence of the waves. And 
the soldiers’ counsel was to 
kill the prisoners, lest any 
of them should swim out, 
and escape. Dut the captain, 
wiling to save Paul, kept 
them from their purpose, and 
commanded that they who 
could swim should cast them- 
selves first into the sea, and 
get to land; and the rest, 
some on *boards, and others on 
some of the things from the 
ship. And so they all escaped 
safe to land. 


41 


44 





© Ту» yuv—eneywwaozorv, they did not recognize the land 
in view. Being shipwrecked on its coasts, probably at a con- 
siderable distance from the principal harbor. 


Kolzov—atytahoy, “they perceived a certain inlet—creek 
having a shore, on which they could run the ship with a hope 
of saying their lives. Luke uses here the correct hydro- 
graphical term.” Hack. 

Е 6v—athowor, into which they determined to thrust forth 
the ship. Еее, found only in this book in N. Test., ch. 
7:45; 27:39. Drove out is its representative ch. 7 : 45; 
here, to thrust forth. 

The whole family, in N. T. use, is composed of =, foras, 
foris; sEoO«zv, extra, extrinsic, quod foris est; то sEo ev, 
exterior pars, of frequent occurrence; and sEadew, expello, 
ch. 7: 45; and here, to thrust forth in any direction. Ew- 








oat, expellere, first aor. inf. act., to thrust forth, to drive ashore 
the ship. “ To force the ship,’ Thomp.; “ (о drive the ship,” 
Murd. ; “to have thrust the ship,” Dodd. 

f Kar таз ayzvoas—ĵalasoav, “and having entirely cut 
away the anchors, they abandoned them to the sea.” Our 
English translators followed the Vulgate in their inaccurate 
version of this clause. Awa—andaliwy, at the same time hav- 
ing unfastened the bands of the rudders. Most of the ancient 
yessels were furnished with two rudders. Hack. 

5 “Pieces from the ship.” Hack. These of course were 
boards; and as boards are already specified, it seems to me 
that some things more movable must have been intended, of 
which there were then, as now, a variety on which a drowning 
man, or one apprehensive of being drowned, would gladly 
seize. 


184 ACTS 


OF THE APOSTLES. 





KING JAMES’ VERSION. 


CHAP. XXVIII. 


Амр when they were escaped, 
then they knew that the island 
was called Melita. 

2 And the barbarous people 
shewed us no little kindness: 
for they kindled a fire, and re- 
ceived us every one, because of 
the present rain, and because of 
the cold. 

3 And when Paul had gather- 
ed a bundle of sticks, and laid 
them on the fire, there came a 
viper out of the heat, and fast- 
ened on his hand. 

4 And when the barbarians 
saw the venomous beast hang on 
his hand, they said among them- 
selves, No doubt this man is a 
murderer, whom, though he hath 
escaped the sea, yet vengeance 
suffereth not to live. 

5 And he shook off the beast 
into the fire, and felt no harm. 

6 Howbeit, they looked when 





GREEK TEXT. 


CHAP. XXVIII. 


£. 
KAI доасодёртєѕ, Tore ётё- 
e ГА е ^ 
yvocav оті МєЛтт 1 voos 
^ e ` 
каЛетои. ? Oi дё ВарВарог 
тарєіҳоу oU ттр TUXOUGAV pidav- 
Oporiav npiv: dvájavres yàp 
пора», тробелаВорто тарта 
А ^ ` e ` ^ 
прах, Ova Tov оєтоу тоу éeoró- 
` ` , 
Ta, кой 0:0 то хоз. ? Nvorpé- 
A ^ и и 
avros дє rov llavAov dpvya- 
= ^ 3 , 3 
vov wAnOos, Kat embevros ért 
\ ^ » ^ 
THY Tupav, exióva. ёк т O€pyns 
eEcOodca кабтуЕ THs ҳєроѕ 
avrov. * as де «доу oL Bappa- 
pot kpepápevov TÒ Onpiov € єк TNS 
ҳєіроѕ адтоб, cAeyov тро addr 
Aovs, Lavras doves воли ó 
dvOparros obTOS, ov д:асобдёрта 
єк THS Oaraoons 7 дікт ev ovK 
ela ev. 0 piv оду атотіа- 
Eas то Onpiov eis то пор, ётодєу 
JAN СА 6 e ` А 
ovdev kakov. ог дє тросєдо- 





a For ezxeyro oar, Ln., Tf. substitute 


zhuch internal evidence : 


пи’, in the second verse, and the 


EXLEYV MEV, and with 


CHAP. XXVIII. 


REVISED VERSION. 


CHAP. XXVIII. 


Амр when we had fully es- 
caped, then we ‘ascertained 
that the island was called Mel- 
ite. And the barbarous peo- 
ple showed us no "common 
philanthropy : for they kindled 
a fire, and brought us all to 
it, because of the present rain, 
and because of the cold. 

And when Paul had gather- 
ed a great number of «dry 
sticks, and laid them on the 
fire, there came a viper out of 
the heat, and fastened on his 
hand. And when the barba- 
rians saw the venomous crea- 
ture ‘hanging on his hand, 
they said among themselves, 
No doubt this man is a mur- 
derer, whom, though he has 
escaped the sea, yet justice 


permits not to live. And he 
shook off the creature into the 





fire, and suffered no harm ; but 


ized or uncivilized. We, nowadays, enhance its import, and 
make it tantamount to savage. 


other two sections of this chapter, each commencing with a 
first person plural, are all sufficient to justify such a reading. 
Enuyvoper, V. l; any Inuer, v. 11; and окер, v. 16. 

In Matt. 14: 36, it is 
yery happily rendered, made perfectly whole, and here it is, 
safely escaped, or fully escaped. “And when we had fully 
escaped.” Ata auget significationem, sieut apud Latinos, per. 
This preposition increases the signification of words. Leigh, 
Crit. Sacra. 


Avacodertes is more than oatertes. 


b Ov «rv vvyovaar gpihavIowmay, no common philanthropy. 
Toyovoav, from tvyzavw. Luke and Paul are the only inspired 
writers that use this word. They were educated men, and 
are the two most copious writers of the New Testament, hay- 
ing written more than the half of it. In their acceptation and 
use of this word, they have made it tantamount to the follow- 
ing words, com. ver., “to be,” “to obtain,” “common,” “ seeing 
that,” to “meet with, “no little,’ “may be,” “may chance.” 
Obtain is most frequently its representative. “ № common 
kindness,” “many kindnesses,? Syriac Version. Even amongst 
miracles, some were extraordinary. Oś de 2008000: ztepetzov. 
ВооВаооѕ, used only by Luke and Paul in the Christian 
Scriptures. It it well represeted by foreigner, whether civil- 





< Yuoreewarros, from evoteepm, converto, convolvo in fas 
cem—now Paul having gathered, or “when Paul had gather- 
ed.” “Now Paul haying collected” лйл Хоз, a great number 
of dry sticks. Zycdve, a viper. The Greeks applied this term 
to that reptile in distinction from other serpents, as is evident 
from Aristotle, lib. I. с. 6, «AZ o£ uev allot e 0rozovotr ogets, 
ў Ў eyıðva uovov Gooroxst, Vipers are the only viviparous 
serpents in Europe. Hack. At present unknown in Malta. 
Ex туз Üsouns, from the heat. “It seems to have heen cast 
into the fire. This latter supposi- 
tion is required by the second sense of ez tys 0ш, and is 
entirely consistent with the first." Hack. Ало tys D'egurne 
is preferred by Grotius, Priczeus, Bengelius, and Griesbach. 
Still «o rather appears as a gloss, ex more generally is pre- 
ferred, because more frequently indicative than сло of a cause. 
Ex ims adnyns, propter plagam, Apoc. 16:21. Ех oumgov 
Aoyov, ob levem causum, Soph., Œd. Col. 612, quoted by Kuin., 
in loco. 

à Taveras. Surely, by all means, no doubt, in no wise, are 
its common currency. @ovevs is always represented, com. 
ver., by murderer, from govsva, to kill, whence povos, murder, 
slaughter, ch. 9: 1. 


Exidevtos ent tyv mveay. 


ACTS 


OF THE APOSTLES. CHAP. XXVIII. 





KING JAMES’ VERSION. 


he should have swollen, or fallen 
down dead suddenly: but after 
they had looked a great while, 
and saw no harm come to him, 
they changed their minds, and 
said that he was a god. 

7 In the same quarters were 
possessions of the chief man of 
the island, whose name was Pub- 
lius; who received us, and lodged 
us three days courteously. 

8 And it came to pass, that 
the father of Publius lay sick of 
a fever, and of a bloody-flux: 
to whom Paul entered in, and 
prayed, and laid his hands on 
him, and healed him. 

9 So when this was done,|, 
others also which had diseases 
in the island, came, and were 
healed: 

10 Who also honoured us 
with many honours; and when 
we departed, they laded us with 
such things as were necessary. 


© Hooosðoxwv—nrgooðoxaw. 





Look for, wait for, expect, 


GREEK TEXT. 


3 | и , 
Kov avTOv péAAew TüumpoÜot 
^ d ЎА , 
?) кататіттє» avo vekpov: ет 
^ ` эга z 
толо ÔE avTav TpocOokovrov, 
. 2 ` v 
kai Üeopovvrov uyÓ€v атотору eis 
` + , 
avTOv yiwopevov, peTaBadAope- 
ES ^ 5 
vow €Aeyov Oeov avrov eivat. 
7 , x ^ X N , 
Еу дє Tois пєрі Tov тотоу 
э ^ e ^ , VN ^ 
ékeivov бттрхе хор TÈ mpóro 
THs vc ov, оиорат: Шоп/Аф, os 
4 e A A е P 
avaðekáuevos nus тре ")uépas 
/ 367 rx. А 
duAoQpóvos é£évisev. 8 éyévero 
` ` P ^ ГА 
бе Tov maTépa Tov JIomAtov mv- 
perois kai Ovoevrepia gvvexópe- 
vov karakeia Oar mpos ov 0 
, 
_Парлоѕ єісе\ор, каї mpoaev£a- 
HEVOS, embes Tas xeipas avrQ, 
iaoaro aurov. тоутоо ovr 
yevoj.évov, kai oi Лоитой ої éxov- 
э ~ , 
res agÜeveías ви TH vao, про- 
, / à 
onpxovto kai eeparevovro: ^oi 
^ ^ 3. 7 
кой moXhais Tipais єтұштсау 
пра, Kat _4vayopévois єтєдєџто 
та Tpos THY Xpeíav. 





REVISED VERSION. 


they expected that he would 
be ‘inflamed, or that he would 
suddenly fall down dead. But 
after they had looked a great 
while, and saw no harm come 
to him, they changed their 
minds, and said that he was 
a god. In the same parts 
were possessions of the ‘chief 
of the island, whose name 
was Publius; who received 
us, and lodged us three days 
courteously. And the father 
of Publius lay sick of a fever, 
and of a bloody ‘flux: to 
whom Paul went, and pray- 
ed, and laid his hands upon 
him, and healed him. So 
when this was done, others 
also who had diseases in the 
island, came, and were healed; 
who also honored us with 
many “honors; and when we 
departed, they laded us with 
such things as were necessary. 


185 


others have alleged. In harmony with our usage, we prefer, 


tarry for, com. ver., are its representatives; of these, expect is 
most in keeping with our popular idiom. That he would, ac- 
cording to Webster, is preferable to should. It frequently 
denotes simply an event under a condition, or supposition,— 
that he would be inflamed. “That he would suddenly fall 
down dead,” Hack.; “that he would have swollen, or fallen 
down dead," Boothr., Penn, Wes.; *that he would swell, or 
fall down dead," Thompson; “ would suddenly swell, and 
fall down on the ground," Murdock. “ПИ tamen expecta- 
bant, ut vel intumesceret, vel mortuus subito concederet." 
Kuin. 


f Tw лоот туз vrsov, the chief, or chief of the island. 
“Tn illo autem tractu przedia erant Publio, insulæ primario," 
Киш. “And there were lands in that quarter, belonging to a 
man named Publius, who was the chief man of the island,” 
Murd. **Now in the neighborhood of that place lay the 
estate of the chief man of the island, whose name was Pub- 
lius," Thomp., Penn; “of a chief man of the island,” Wes. 
This is not true to the original. It is cw лоот, the chief. 
He was the Roman governor, as Paley, Lardner, Tholuck, and 





the chief of the island. 


E Ivgerous x«t Svoevteoca, with fevers and a dysentery. 
“A fever and a dysentery,” Thomp., Penn; “a fever and a 
bloody flux,” Wes., Murd., Wakef., Dodd. We lack authority 
and sometimes reason, for making that which is plural, singu- 
lar, as in the case before us. The plural has been supposed to 
describe the fever with reference to its recurrent attacks, or 
paroxysms. This is one of those expressions in Luke’s style 
that have been supposed to indicate his professional training 
as a physician. “То whom Paul entered in” is not so apposite 
or truthful as, to whom Paul went. 


hà Mollas tuais etiunoay huas. We concur with Prof, 
Hackett, and others, that tuais ought not to be rendered 
rewards, as though the apostle received any remuneration for 
the exercise of his gift of healing the afflicted Publius, or for 
any cure performed by his spiritual gifts. The acquaintances 
formed by them during their abode in Melita, were exceeding- 
ly courteous: for whatever favors were received by them on 
their departure, were not received as a reward for their ser- 
vices—“ for that would have been at variance with the com- 
mand of Christ (Matt. 10: 8).” Hack. 


186 





KING JAMES’ VERSION. 


11 And after three months 
we departed in a ship of Alex- 
andria, which had wintered in 
the isle, whose sign was Castor 
and Pollux. 

12 And landing at Syracuse, 
we tarried there three days. 

13 And from thence we fetch- 
ed a compass, and came to Rhe- 
gium: and after one day the 
south wind blew, and we came 
the next day to Puteoli: 

14 Where we found brethren, 
and were desired to tarry with 


катаҳӣёутєѕ 





i “At the end of three months,” equivalent to, after three 
months, weta—toets ита. "These three months are the time 
that they remained on the island, which were, probably, the 
months of November, December, and January; the season 
admitted of their putting to sea earlier than usual. Ev zo: 
лаоахеуғциахоті, “in а ship that had wintered there.” Luke 
does not say why this vessel had wintered there. It is a cir- 
cumstance which shows the consistency of the narrative. 
The storm which had occasioned the wreck of Paul’s vessel, 
had delayed this one so long that it was necessary, on reach- 
ing Melita, to suspend the voyage until spring. 


) Hapaaruc Mioozovoois, with the sign, or distinguished by 
the sign of Castor and Pollux. This sign was usually carved 
or painted on the prow. These were regarded as the tutelar 
genii, or divinities, the guardians, or gods of seamen. **'The 
figure that was used for Castor and Pollux," as Dr. Lightfoot 
says, “was that of two young men on horseback, with each 
of them holding a javelin in his hand.” According to others, 
the sign of Castor and Pollux was that of a double cross. 
With others, two fictitious deities, the sons of Jupiter by 
Leda; with others, a sign in the zodiac called the twins. 


к Иво oves, having come round or about. The sense of 
the preposition it is impossible to determine with accuracy. 
One supposition is, that it refers to their frequent alteration 
of the ship's course; in other words, to their tacking, because 
the wind was unfavorable. Another is, that they were com- 
pelled by that cause to follow closely the sinuosities of the 
coast, to proceed circuitously. De Wette says, which is much 
less probable, that they may have gone around Sicily, or the 
southern extremity of Italy. Ес Pyytov, unto Rhegium, now 
Regio, which was an Italian sea-port opposite to the north- 
eastern point of Sicily. Here they remained a day, when the 
wind, which had been adverse since their leaving Syracuse, be- 
came fair, and they resumed the voyage. Ezuyevouevov vo- 
vov, a south-wind having arisen upon them. Compare the 
compound participle in v. 2, and in yy. 27, 20. The dative of 


GREEK TEXT. 

П Mera O€ трех uvas áv- 
XOnpev ev mof паракеХеа- 
KOTL ev тӯ проф, AAe£avópivo, 
capace ZdMogkovpots- 
eis 
éremelvapev hpépas Tpeis P? 
mepuehOovres катпутоареь eis 
“Pryor, каї perà ша» ġuépav 
émtyevopévov vÓTOV Óevrepatot 
AD opev eis ITorióAovs* 
eipóvres. adeAgors, mrapexArOnpev 
еп’ avrois €rpetvar npepas ETTO. 





ACTS OF THE APOSTLES. CHAP. XXVIII. 


REVISED VERSION. 


And after three months! we 11 
departed in a ship of Alexan- 
dria, which had wintered in 
elus the isle, whose sign was Cas- 
x , tor and Pollux. And landing 

ORR OME REP at Syracuse, we tarried there 
обе | three days. And thence we 
coasted* round, and came to 
Rhegium: and after one day, 
the south wind having risen, 
we came the next day to Pu- 
teoli: where we found breth- 14 
ren, and were desired to tarry 
'with them seven days, and 


m 


3 


14 оё 


the person is often expressed, after exc, with this force. See 
Herodotus 8 : 13, дготғосгог, on the second day. Com. ver. 
has, John 11: 39, for he hath been dead four days—reragracos. 
“ This adyerbial use of the ordinals is classical.” Kuin., $ 264. 
3.6. Е Hortohovs, “Puteoli, now Puzzeoli, was eight miles 
northwest from Neapolis, the modern Naples. It derived its 
name from putei, being famous for the baths which abounded 
there.” Hack. 

1 Ел’ avrou. Ели is often rendered into Latin by ad. 
Rom. 2:2 it is rendered against. “Against those," Vat., 
Great English Bible. By Tremellius, and Beza, “ adversus eos.” 
It is so in Wiclif, Tyndale, Cranmer, Geneva, Rheims; indeed, 
in all the versions quoted in this Revision, with the exception 
of Wakefield and Murdock; in the former by upon, and in the 
latter by, in regard to. In the Apocal. 7:15 it is translated, 
in one clause of a verse, by upon, and among—“ he that sitteth 
(exe) upon the throne shall dwell (ez«) among them.” It is 
argued in justifieation of the latter that in the Vulgate it is 
rendered super illos; but it is again argued that the sense is, 
cum illis—with them, and this is sustained, because the Hebrew 
dy is used for py, cum—uith. 

In the com. ver. ez: is represented by the following words— 
at, among, about, against, above, because, beside, by, before, 
in, into, for the space of, to, upon, on, of, over, unto, toward, 
with, through, touching, under. As a connective, like one of 
the natives of our forests and climate, it seems to assume the 
color of every tree on which it is found ; still it has a specific 
nature of its own, but it has an indefinite power of assimila- 
tion, and merely connects harmoniously its associates with 
one another, according to their specific nature, or gravity. 
Here it is apposite to render it, with them, or among them. 

They stayed with the brethren one week. The weekly 
feast of the primitive church was a great attraction. We 
learn it from ch. 20: 7. It was not on a first day of a week, 
but, as Doddridge renders it, on the first day of the week, 
when the disciples as usual met together to break a loaf. 
This was their spiritual banquet. 


In 


ACTS 


OF THE APOSTLES. CHAP. XXVIII. 





KING JAMES’ VERSION. 


them seven days: and so we 
went toward Rome. 

15 And from thence, when 
the brethren heard of us, they 
came to meet us as far as Appii- 
forum, and The Three Taverns; 
whom when Paul saw, he thank- 
ed God, and took courage. 

16 And when we came to 
Rome, the centurion delivered 
the prisoners to the captain of | № 
the guard: but Paul was suffered 
to dweil by himself, with a sol- 
dier that kept him. 

17 And it came to pass, that 
after three days, Paul called the 
chief of the Jews together. And 
when they were come together, 
he said unto them, Men and 
brethren, though I have com- 
mitted nothing against the peo- 
ple, or customs of our fathers, 
yet was I delivered prisoner from 
Jerusalem into the hands of the 
Romans: 

18 Who when they had ex- 
amined me, would have let me 
go, because there was no cause 
of death in me. 

19 But when the Jews spake 





187 





GREEK TEXT. 
P ` 
каї обтох eis THY Pæunv 7AGo- 
uev. № kdkeiüev ot dOeAQoi 
» , ^ ^ ^ 
akoUcavres та тєрї пифь, е&- 
> и ^ 
Oov eis amavtnow "uiv aypis 
e / A ^ 
Ammíov Popov кої Tpiðv Ta- 
^ ^ ` A 
Bepvav- oùs iav 0 llabXos, 
evxyapiaTnoas TQ Oep, ЕЛаВ 
Хар‹отт о Oeo, ЕЛаВЕ 
дарсоѕ. 
с \ д 
16 "OTE 66 7AOoper eis  Po- 
д 
pnr, 0 ékarOvrapyxos тарєдокє 
Tovs decpulous TS ô orparomedapx” 
TO O€ Havre ётєтратт pévew 
каб éavrüv, соу TQ фоЛасосорти 
э) 2% А 7? / ` 
avTOv otpariotTyn.  Eyévero дє 
X e А Б ^ , 
pera vuépas трех avykaAéca- 
` ^ ` У ^ 
сдог rov ITaUAov rove ovras TOv 
> , , ГА 
Гоудоіоу тротооѕ" avveAQovrov 
X ^ /- ` 
дё a)rÀv, ЕЛеуЕ mpós avrovs, 
» A 
Avõpes @деЛфо, eyo oùðèv 
3 / ^ a x ^ 
€vavr(iov Toujcas TQ Маф 1 TOTS 
эр ^ , , 
chert rots 7&Tpoots, дебилов € 
€ ГА ps 27 ee & 
Lepocodvpav тарєдобти eis Tas 
E ^ € E 
xeipas Tov Popaíov: 18 otrwes 
ГА 
avakpivavrés рє €BovAOVTO ато- 
ro à ^ NS ô , NUR 
voal, la TO Hn єш:ар сотор 
У е , 3 > Ж > 
Üav&rov бтархеи» év épol. 1 dv- 
, \ ^ > , 
Tireyovtav de TOv 'lovOatov, 





REVISED VERSION. 


then we went towards Rome. 
And from thence, when the 
brethren heard of us, they 
came to meet us as far as 
Appii Forum, and the Three 
Taverns; whom when Paul 
saw, he thanked God, and 
took courage. And when we 
came to Rome, the »centurion 
delivered the prisoners to the 
commander of the camp, but 
it was permitted to Paul to 
dwell by himself, with a sol- 
dier who guarded him. And 
after three days, "he called 
the chief of the Jews together, 
and when they were come 
together, he said to them, 
Brethren, though I have com- 
mitted nothing against our 
people, or the customs of our 
fathers, yet I was delivered 
prisoner from Jerusalem into 
the hands of the Romans; 
who when they had examined 
me, would have released me, 
because there was no cause 
of death in me. But when 19 
the Jews spoke against it, I 


[en 


6 











m O ézatovtaozos—areatonedaoyn, the centurion delivered 
the prisoners to the commander of the camp, i. e., the prietorian 
camp, where the emperor’s guard was quartered. See Philip. 
1:13. - The centurion Julius, when he had brought the prison- 
ers to Rome, delivered them up bound to the prztorian pre- 
fect. 

In the times of the Roman emperors this custom obtained, 
that the accused sent from the provinces to Rome, to Czesar, 
were delivered up in custody to the prztorian prefect; and 
that they might be safely kept, and have more liberty, they 
were bound by a longer chain than that worn upon their 
journey. Of these there were on hand at that time an un- 
usually larze number. By the letters of Festus, and the interces- 
sions of Julius, it came to pass that Paul's liberties were much 
enlarged, and, though a prisoner, he enjoyed a comparative 
freedom. He was permitted to have a lodging for himself, 
with the single soldier that guarded him. “Paulo autem per- 








missum est seorsim manere cum mülite qui eum. custodiret." 
Kuin., vol. 3. pp. 381, 382. For the received reading in our 
text (eis Pouny, ó ёхатоутаоҳов magedmue vovs Ósauiovs тф 
отоатоледаохи' to Je Mavlo елетоалт), Та. probably, and 
possibly Gb., would substitute, sis Pony, глетоали tø 
Пай. 


п For то» Iavioy substitute avrov, Gb., Sch., Ln., Tf. 

Tovs лоотоъѕ Tovðarwov, the chief or principal men of the 
Jews, of course, of the unbelieving Jews. When assembled, 
he said to them, Brethren, not, “men and brethren.” Com- 
mitted, here, is equal to, I have perpetrated, I have committed 
no trespass. 


за EgovAovro axolvoat. Boviowa: is represented, com. ver. 
by mind, will, intend, dispose ; amolvoa:, to release, set free з 
released me, or, set me at liberty. They would have released, 
me. 


188 ACTS 


KING JAMES’ VERSION. 


against i, I was constrained to 
appeal unto Cesar; not that I 
had aught to accuse my nation 
of. 

20 For this cause therefore 
have I called for you, to see you, 
and to speak with you: because 
that for the hope of Israel I am 
bound with this chain. 

21 And they said unto him, 
We neither received letters out 
of Judea concerning thee, nei- 
ther any of the brethren that 
came shewed or spake any harm 
of thee. 

22 But we desire to hear of 
thee, what thou thinkest: for as 
concerning this sect, we know 
that every where it is spoken 
against. 

23 And when they had ap- 
pointed him a day, there came 
many to him into Ais lodging: 





OF THE АЕА CHAP. XXVIII. 


GREEK TEXT. 


и - 
nvayKacOny ётікаЛёстас до Kai- 
^ N, 
сара, оох ws ToU €Üvovs pov 
v ^ 
éxov TL Katnyophoa. PR bua 
ra riv оду THY airíav mapeká- 
deca vpas {деи kal тросЛаћ)- 
ua: А 
cav ёрєкєу yap Ths єАтідоѕ ToU 
> A ` e ТА 
Iopaņnà туу advow тауту» Te 


s e \ A, ^ 
рікєшаи. ? Oi è проб aùròv 
5 € ^ z 
ейтоу, `Ниех oùre ypaupara 


` ^ э z 3 x ^ 
пер: сод едебареба ато THs 
> / ГА 
Toviaias, ovTe mapayevopevos 
^ E ^ > Z À 
Tis Tov адєАфду cmpyyeAev 7 
э и и ^ , 
єЛаАђсє TL тер: сод тортро». 
аз ^ Ne ` ^5 ^ 
a&wovpev дё тара coU akora 
а ppoveis: тері ev yàp т19 ai- 
péTews тауттѕ yvocTóv egi 
е 
тшу OTL таратаҳод арт:Хеуєтои. 
23 Pi Ea де > ^ e д 
agapevor de avr@ трерау, 
© , 
jkov прок avrov eis тур Eeviav 





REVISED VERSION. 


was °compelled to appeal to 
Cesar; not that I had any 
thing to charge against my 
nation. On this account, there- 
fore, I have invited you, that I 
might see you, and speak with 
you: rfor on account of the 
hope of Israel I am compassed 
with this chain. 

And they said to him, We 
neither recelved letters from 
Judea concerning you, nor has 
any one of the brethren who 
came, reported or said any 
harm of you; but we think it 
proper to hear from you, what 
you think: for as it *respects 
this sect, we know that it is 
every where spoken against. 

And when they had appoint- 
ed him a day, there came many 
to him into his "lodging; to 


t2 
=> 





о Hvayzaotey exizaheanatar, Y was necessitated, obliged, 
compelled to appeal. This version of eximalheonae is given to 
this word in every case (six times) in reference to Paul. To 
surname, and to call upon, are more frequently its representa- 
tives, com. ver. 

AvayzaSa-—cogo—always, com. ver., constrain, compel. The 
latter generally denotes extrinsic violence; the former erter- 
nal aud internal motives, or reasons of action. 


P a tavtny ovr thy сила, on this account ; ztegaxaAco«, 
I have besought you, invited you, desired you, exhorted you. 
Of these, invited seems most apposite from our stand-point. 
Had it been simply called, ezadeoa would have sufficed. In 
com. ver. it is represented by comforted, besought, desired, 
prayed, exhorted, intreated. 

‘Evexev—Iooand, on account of the hope of Israel ; 
ow тату meoierwat, T am compassed by this chain. Although 
an arm only was bound, his liberty was encompassed, was 
taken away. 

There is something exceedingly kind and courteous in this 
address to his alienated Jewish brethren. In his exordium 
he disabuses their minds as to his position towards them. 
They had placed him in the hands of the Romans. He was 
compelled to appeal to Cæsar, not to prefer charges against 
them, but in self-defense; not to inculpate them, but to ex- 
culpate himself. He touchingly alludes to the hope of Israel, 
and assures the court and the audience that for this hope's 
sake he was a prisoner in chains. 


тур álv- 


3 Hegi—tns аіоғоғоѕ. Aigeovs 15 found nine times in N. 








Test.; com. ver., sect five times, and heresy four times, rep- 
resent it. There appears no justifiable reason for this dis- 
tinction. “Originally «égeors was a word of middle significa- 
tion, and generally signified any opinion, good or bad. The 
Christians constituted a sect amongst the Jews. It is said to 
have been derived from secando, while the Greeks say it is 
derived from eligendo.” Leigh, Crit. Sacra. Every schism is 
a heresy, whether good or bad, so far as the term aégeors is 
concerned, 


г Eis tyv ат. The term implies that it was a place in 
which he was entertained as a guest. (Hesych.) Compare 
Philemon, v. 22. “ Those critics are right who distinguish it 
from the ‘hired house,’ mentioned v. 30.”? Hack., Penn, 
Boothr., Wes. The apostle was, at first, as it would be na- 
tural, received into some one of the Christian families; but, 
after a tine, for the sake, probably of greater convenience, or 
independence, he removed to apartments which would be more 
entirely subject to his own control. Не had now zAecoves, 
more persons than before to hear him. 
exriÜnut, to expound—once rendered, I cast out, to set forth, 
found only in this book; once, to cast out; thrice, to ex- 
pound, 

Aiauaotveouevos, used only by Paul and Luke, indi- 
cates testifying or witnessing — exhibiting the facts and 
documents, and expounding and applying them. Luke em- 
ploys it ten times, and Paul five times. It is eminently indi- 
cative of the apostolic method of exhibiting the claims of 
Jesus. His documents were the writings of Moses and the 


Ois eEerutero, from 


ACTS OF THE APOSTLES. CHAP. XXVIII. 





KING JAMES’ VERSION. 


to whom he expounded and tes- 
tified the kingdom of God, per- 
suading them concerning Jesus, 
both out of the law of Moses, 
and out of the prophets, from 
morning till evening. 

24 And some believed the 
things which were spoken, and 
some believed not. 

24 And when they agreed not 
among themselves, they depart- 
ed, after that Paul had spoken 
cne word, Well spake the Holy 
Ghost by Esaias the prophet 
unto our fathers, 

26 Saying, Go unto this peo- 
ple, and say, Hearing ye shall 
hear, and shall not understand; 
and seeing ye shall see, and not 
perceive. 

27 For the heart of this peo- 
ple is waxed gross, and their 
ears are dull of hearing, and 
their eyes have they closed; 
lest they should see with their 
eyes, and hear with Шей ears, 
and understand with their heart, 
and should be converted, and I 
should heal them. 





GREEK TEXT. 
vAe(oves* ois é£er(üero Srapap- 
/ ` , ^ 
rvpouevos THY [Вас:Лєау Tov 
^ / N ^N 
Өєо?, пеши re avrovg та пер! 
ANNE.) ^ g ^ / 
ToU ’[1005, ато тє TOU vopov 
, ^ ^ ^ S 
Мосєоѕ кой ту профут®», «ro 
A y e / ` 
прай ews Сотера. ?* kal of pev 
> H ^ a e \ 
eze(Üovro rois Aeyomevots, oi дє 
Чу: 2 [A A o3 
)тістоои. acvppovor дє ov- 
N EI ГА > , 
Tes проб aXAnAovs areAvovro, 
> А ^ , en ^ 
eurovros ToU llavAov pha ev, 
e ^ M ^ xd. 
Ort kaos то Iveüua ro Ayıov 
> ^ х е EA ^ 
ehadnaoe Ova Hoaiov ToU mpo- 
, ` A , € ^ 
фттоо Tpos Tovs патераз NUOV, 
26 , и b x 
26  Aéyovy, Порейбутье mpos Tov 
` ^ ^ 
Aaüv ToUrov каї eine, “Axon 
, ` ^ 
AKOVOETE, каї OU uy соуттє" Kai 
, , , ^ 
BAémovres ВЛефете, каї ov xj 
> 27 > , ` ‹ 
irre. eraxvvOm уар т Kap- 
^ ^ $. ^ 
dia тод Лаоб тортоо, Kal Tots 
^ y \ 
ogi Bapéws nkovoay, kal Tous 
^ e ^ » ^ 
oj0aAuovs avTav €eKappvoay 
z » ^ э ^ 
pupyrore Woot Tos od0aApots, 
^ , CN 
каї TOIS Фо» GKOUGOGL, кой TH 
^ 3 ГА 
кард соусі, kai era Tpéroat, 
щих б LP T ` 
кої arwar avtovs. ^ I'veortov 





prophets. 


ward, and faith Christward. 


His labors were only from morning to evening. 
Thus he taught in his own lodging, in the capitol of the world, 
testifying both to the Jews and to the Greeks repentance God- 
Some, indeed, believed, but 





189 


REVISED VERSION. 


whom he expounded and tes- 
tified the kingdom of God, 
persuading them of the things 
concerning Jesus, both out of 
the law of Moses, and out 
of the prophets, from morn- 
ing to evening. And some 
believed the things that were 
spoken, and ‘others believed 
them not. So not agreeing 
among ‘themselves, they de- 
parted, Paul having said one 
word, Well spoke the Holy 
Spirit by Isaiah the prophet 
to our fathers, saying, Go to 
this people, and say, Hear- 
ing you "will hear, and will 
not understand; and seeing 
you will see, and not per- 
ceive; for the heart of this 
people is become gross, and 
their ears are dull of hear- 
ing, and they have closed 
their eyes, lest they should 
see with their eyes, and hear 
with their ears, and under- 
stand with their heart, and 
should be converted, and I 
should heal them. Ве it 28 


ro 
e 





to express the infinitive absolute with a finite verb in Hebrew, 
Gesenius, Heb. Gram., § 128. 3. 
struction in the N. Test. is undoubtedly Hebraistic.” 
“Hearing you will hear and will not understand ; and see- 


“The frequency of this con- 
Hack. 


many belieyed not the things that were spoken. 

в Oi uev, and oí de, indicate two parties, but which con- 
stituted the majority we are not informed. The proportion is 
a matter of inference. 

t Aovupwvor де ovtes л008 aldnhous, being discordant with 
one another ; more in our modern style, not agreeing among 
themselves. Of course, there must have been some contro- 
versy. Paul listened to them, doubtless, with an attentive 
ear. He comprehended the drift and point of all they said. 
He, therefore, speaks his last words advisedly. 

The audience, we presume, were for the most part Jews. 
This we gather from his last words, rather his буша év, one 
word, a sentence, indeed, in one word. It was spoken by 
the Holy Spirit through Isaiah the prophet, to our fathers, 
7005 Tovs MATEO AS nov. 

Axon axovgere, хаг ov UN OVVNTE xar Вдғлортеѕ Blewete, маг 
ov рт (rre, a combination of a verb and noun as necessary 





ing you will see, and will.not comprehend.” 

Matt. 13: 14, 15, gives the reason of this axon «xovoere, 
хаг ov из) визите. хаг Вдєлоутес BAewere, xat ov un trcs. 

“ Avon axovoete pro simplici axovoere ex hebraismo ut ie 
zovrsg Bhewere pro fewere. у. Vorstius, de Hebraism, 
р. 611. “Audietis nec tamen intelligetis, videbebitis, nec 
tamen perspicietis. Cur nihil intelleeturi sint hujus nec ra- 
tionem hie versus continet—eragvv?n yag, х. т. À., stupida 
enim facta est mens hujus populi. Zaye ut yawn notat pin- 
gue, obesum reddere, et proprie ad corpus pertinet, sed deinde 
transfertur ad mentem ut 35 jawn, i. e. ubi paulo post legitur 
yas ovvevar intelligere atque usurpatur ut В. 1. de iis, que 
vim eorum qua vident et audiunt quamvis clare sun* atque 
perspicua, tamen non intelligunt et percipiunt, saltem non 
recte perspiciunt.” Kuincel, Matt. 13 : 15-17. 


u Qv un ovrynte “may express the future result with more 
certainty than the future indicative." Hack. 


190 


ACTS OF THE APOSTLES. 


CHAP. XXVIII. 








KING JAMES’ VERSION. 


28 Be 16 known therefore unto 
you, that the salvation of God is 
sent unto the Gentiles, and that 
they will hear it. 

29 And when he had said 
these. words, the Jews departed, 
and had great reasoning among 
themselves. 

20 And Paul dwelt two whole 
years in his own hired house, 
and received all that came in 
unto him, 

31 Preaching the kingdom of 
God, and teaching those things 
which concern the Lord Jesus 
Christ, with all confidence, no 
man forbidding him. 








GREEK TEXT. 
5 y LATIN GA ^ », 
оду ёсто Upiv, OTL TOlS €Üveauv 
у ` , ^ ^ 
атєстаћ то соттр:ору то? Өєо?, 
> ` ` э Z: 29 ` 
а)тої Kal QKOVTOVTAL. Kai 
^ ^ , э ~ 
TavTa ото? єітоутоѕ, amndOov 
еэ ^ ^ у > 
ot ‘Lovdator, 7oAAnv exovTes év 
A 7 
éavrots cuQnTnow. 
E 4 \ ^ 
9?"EMEINE дс о Па?ћоѕ 
ГА e > 207 и 
dueriay oAnv év io jua Oopari, 
, у ` 
kal атебЕХеТО парта TOUS €l- 
Ў; ` ` 
aropevopévovs троѕ avrov, 31 кт- 
, ` ^ ^ 
руссо» тур Вас:іЛєіау то? Өєо?, 
` , ^ \ ^ 
каї д:даскои та wept ToU Kv- 
74 > ^ ^ A vA 
piov Inaov Xpworov, pera Ta- 
4 
ons Tappnolas akoAvros. 





REVISED VERSION. 


known, therefore, to you, 
that the salvation of God is 
sent to the Gentiles, and they 
"will hear it. And when he 
had said these things, the Jews 
departed, and had much reason- 
ing among themselves. 

And Paul vremained in his 
own hired house during two 
whole years, and gladly re- 
ceived all who came to him, 
‘announcing the kingdom of 
God, and teaching the things 
concerning the Lord Jesus 
Christ, with all boldness, and 
without molestation. 





Y Kat axovoortat, and they also will hear it. 

* Euewe, remained. This, as well observed by sundry 
critics, indicates that Paul's condition and circumstances, here 
detailed, had passed away before this book was written; a 
fact of some importance to the curious inquirers on the sub- 
ject of the chronology of this book. These two whole years 
living in his own hired house gave a good opportunity to the 
disciples of Christ to contribute to his necessities. We know 
that he was not forgotten by the Philippians. 

Again it is a monumental proof of Paul’s hospitality. He 
was living in a rented house, but he kept an open house for 
all the friends of his Master. We thank Luke for the follow- 
ing memento: amedexeto лартаѕ тоос ELOMOQEVOUEVOVS NGOS 
avrov. He received all that came to his house, or that came 
to him; for so intimates axroðegouar, all that came to him he 
received. 

= We have a perspicuous and most definite statement of the 


two distinct departments of the Evangelical ministry in the 
last period of this history—the xņovoowv ту» Васи» rov 
Огоъ, the proclamation, the annunciation, or the preaching 
of the kingdom of God; and the 0:0«oxov та лғог vov Коргоо 
Inoov Xovotov, the teaching of the Lord Jesus Christ; and 
this with the manner of it, кето maons ладбтогиѕ axohuta@s— 
nemine prohibente. This he might not have enjoyed in Jeru- 
salem, no person hindering or inhibiting him. We are in- 
formed that he did this with all boldness; or, with all con- 
fidence he announced the reign of the Lord Jesus Christ. 

We should say that the 29th verse is held doubtful by Ln., 
Tf., but is by Gb. regarded as of almost equal authority with 
the other portions of the book. The name of Paul, in v. 30, 
is omitted by Gb., Sch., Ln., Tf., but for this he is all suffi 
cient. And he remained, is quite equal to, Paul remained; 
he being the subject of the section, and the last person named 
in the narrative. 


Amor Уб в Кеа ae Dn a dts DAC Ч 


` ay AT SEA 
BA bay, 


НЫ 
yu И D. 
j TUM en 
а уе 
SU тт" ANA TU pond à i "1 


Pe 


ba AREA 
| | йана PURLEY ORS. 
ae ae ee ie N Fit 
их гы: 
uy. р 3 sg ўи 


inset тЫ 


dA x es vx ef M" 








AUS О T e pep o STRE 
REVISED VERSION 


ARRANGED IN PARAGRAPHS. 





о 


10 


Е ОВИЕ ИР 9 ТВ: 


REVISED VERSION 


ARRANGED IN 


I.—Tuz former narrative, Theophilus, І com- 
posed, of all that Jesus began both to do and 
to teach, even to the day, on which he was 
taken up, after that he, through the Holy Spirit 
had given commandment to the Apostles whom 
he had chosen; to whom also he showed him- 
self alive, after his suffering, in many con- 
vincing proofs, during forty days appearing 
to them, and speaking of the things pertaining 
to the Kingdom of God; and having convened 
them together, he commanded them not to de- 
part from Jerusalem; but to await the gift 
promised them by the Father, which, says he, 
you have heard from me: for John indeed im- 
mersed in water, but you shall be immersed in 
the Holy Spirit, not many days hence. 

They now having come together, asked him, 
saying, Lord, dost thou at this time restore the 
kingdom to Israel? And he said to them, It is 
not for you to know times or occasions, which 
the Father has reserved for his own disposal. 
But you shall receive power, after that the 
Holy Spirit is come upon you: and you shall 
be witnesses for me, both in Jerusalem, and in 
all Judea, and in Samaria, and to the uttermost 
parts of the earth. 

And when he had spoken these things, while 
they beheld, he was taken up, and a cloud re- 
ceived him out of their sight. And while they 
were gazing into the heaven as he went up, be- 











Pra, BAG В A PH S: 


hold, two men stood by them in white apparel ; 
who also said, Galileans, why stand you gazing 
into the heaven? This same Jesus, who is 
taken from you into the heaven, shall so come, 
in like manner, as you have seen him going into 
ihe heaven. Then they returned into Jerusa- 
lem, from a mount called Olivet, from Jerusa- 
lem a sabbath-day's journey. And when they 
had entered, they went up into the upper room, 
where abode both Peter, and James, and John, 
and Andrew, Philip and Thomas, Bartholomew 
and Matthew, James, son of Alpheus, and Simon 
Zelotes, and Judas, £he brother of James. "These 
were all persevering with one consent, in prayer 
and supplieation, with women, with Mary the 
mother of Jesus, and with his brothers. 

And in those days Peter stood up in the 
midst of the disciples, and said (the number of 
the names together being about one hundred 
and twenty), Brethren, this scripture must needs 
have been fulfilled, which the Holy Spirit, by the 
mouth of David, before spoke, concerning Judas, 
who was guide to them that seized Jesus. For 
he was numbered with us, and had obtained 
part of this ministry. (Now a field was pur- 
chased with the reward of his iniquity, and he, 
fallmg headlong, burst asunder in the midst, 
and all his bowels gushed out. And it was 
known to all the dwellers in Jervsalem ; inso- 
much as that field is called in their proper 


11 


14 


15 


16 


17 


18 


if) 


194 


ACTS OF THE APOSTLES. 





20 


bo 


10 


11 


tongue Aceldama, that is to say, the field of 
blood.) For it is written in the book of 
Psalms ; Let his habitation be desolate, and let 
no man dwell in it, and his episcopate let an- 
other take. Wherefore, of these men that have 
accompanied us all the time that the Lord Jesus 
went in and out among us, beginning from the 
immersion of John, to the day that he was 
taken up from us, must one be appointed to be 
witness with us of his resurrection. And they 
appointed two, Joseph, called Barsabas, who 
was surnamed Justus, and Matthias. And they 
praying said: Thou Lord, who knowest the 
hearts of all men, show which of these two 
thou hast chosen, to take a part in this ministry 
and an apostleship, from which Judas by trans- 
gression fell, that he might go to his own place. 
And they gave forth their lots; and the lot fell 
upon Matthias, and he was numbered together 
with the eleven Apostles. 


II.—When the day of Pentecost was fully 
come, they were all with one accord in one 
place. And suddenly there came a sound out 
of heaven, as of a rushing mighty wind, and 
it filled all the house where they were sitting. 
And there appeared to them tongues distrib- 
uted, as of fire, and it sat upon every one of 
them. And they were all filled with the Holy 
Spirit, and they began to speak in other tongues, 
as the spirit gave them utterance. 

And there were dwelling in Jerusalem Jews, 
devout men, of every nation under heaven. 
Now when this was noised abroad, the multi- 
tude came together, and were confounded, be- 
cause every one heard them speak in his own 
tongue. And all were amazed, and marvelled, 
saying one to another, Behold, are not all these 
who speak, Galileans? And how hear we, 
every man in our own tongue, in which we 
were born? Parthians, and Medes, and Elam- 
ites, and those inhabiting Mesopotamia,—both 
Judea and Cappadocia, Pontus and Asia, Phry- 
gia and Pamphilia, and the parts of Lybia 
about Cyrene, and Roman strangers,—both 
Jews and proselytes, Cretes and Arabians,— 
we hear them speaking in our own tongues 
the majestic works of God. And they were all 








amazed and perplexed, saying one to another, 
What means this? Others (mocking) said, They 
are full of sweet wine. But Peter, standing up 
with the eleven, raised his voice, and said to 
them, Jews, and all you that reside in Jerusa- 
lem, be this known to you, and hearken to my 
words: for these men are not drunk, as you 
suppose, seeing it is but the third hour of the 
day. But this is that which was spoken 
through the prophet Joel, And it shall come 
to pass, in the last days, that I will pour out 
of my Spirit upon all flesh, and they shall 
prophesy. Your young men shall see visions, 
and your old men shall dream in dreams: and 
on my man servants, and my maid servants, in 
those days, I will pour out of my Spirit, and 
they shall prophesy. And I will show won- 
ders in the heavens above, and signs on the 
earth beneath—blood and fire, and smoky va- 
por. The sun shall be turned into darkness, 
and the moon into blood, before that great and 
illustrious day of the Lord come. And it shall 
come to pass, that every one who shall call 
upon the name of the Lord, shall be saved. 
Israelites, hear these words: Jesus, the Naza- 
rene, a man approved of God among you, by 
miracles, and wonders, and signs, which God 
did by him, in the midst of you (as you, your- 
selves also know)—him having seized, who, by 
the declared counsel and foreknowledge of God 
was yielded up, you have, by wicked hands, 
erucified and slain, whom God has raised up, 
having loosed the bands of death, because it 
was impossible that he should be held under it. 
For David speaks for him: I have always re- 
garded the Lord, as before my face; for he is 
on my right hand, that I should not be moved. 
Therefore did my heart rejoice, and my tongue 
was glad: moreover my flesh shall rest in 
hope, that thou wilt not leave my soul among 
the dead, neither wilt thou suffer thy Holy One 
to see corruption. Thou hast made known to 
me the ways of life: thou wilt make me full 
of joy with thy presence.  Brethren, let me 
freely speak to you of the Patriarch David, 
that he is both dead and buried, and his 
sepulehre is with us to this day. But being 
a prophet, and knowing that God had sworn to 


13 
14 


15 


16 
1T 


18 


19 


20 


25 


30 


84 


38 


39 


40 


41 


46 


4T 


ACTS OF THE APOSTLES. 





him, that of the fruit of his loins he would raise | 
up the Christ, to sit on his throne ; he, foresee- 
ing this, spoke of the resurrection of the Christ, 
that his soul should not be left among the dead, 
nor his flesh see corruption. This Jesus has 
God raised up, of which we are all witnesses. 
Therefore, being exalted by the right hand of 
God, and having received of the Father the 
promise of the Holy Spirit, he was shedding | 
forth this whieh you now see and hear. For 
David is not ascended into the heavens; but 
he himself says, The Lord said to my Lord: 
Sit thou on my right hand, till I make thy foes 
thy footstool. Let all the house of Israel, 
therefore, assuredly know, that God has con- 
stituted that same Jesus, whom you have cru- 
cified, Lord and Christ. Now when they heard 
this, they were pierced to the heart, and said 
to Peter, and to the other Apostles, Brethren, 
what shall we do? Then Peter said to them, 
Reform and be immersed, every one of you, 
in the name of Jesus Christ, for the remission 
of sins, and you shall receive the gift of the 
Holy Spirit. For the promise is to you, and 
to your children, and to all those that are 
afar off, even as many as the Lord our God 
shall call. And with many other words he 
testified, and exhorted, saying, Save yourselves 
from this froward generation. 


They, therefore, having gladly received the | 
word, were immersed ; and the same day, there | 
were added about three thousand souls. And they 
perseveringly continued in the Apostle's teach- 
ing, and in the contribution, and in the break- 
ing of the loaf, and in the prayers. And fear 
came upon every soul; and many wonders and 
signs were done by the Apostles. And all 
that believed were together, and had all things 
common, and sold their possessions and goods, 
and distributed them to all, as any one had 
need. And they, continuing daily witli one 
accord in the temple, and breaking bread from 
house to house, did eat their food with elad- 
ness and singleness of heart, praising God, 
and having favor with all the people. And 
the Lord daily added the saved to the con- 








gregation. 


III.—Now Peter and John went up together 
into the temple, at the hour of prayer—the 
ninth hour. And a certain man, lame from his 
birth, was carried thither, whom they daily 
laid at the gate of the temple, which is called 
Deautiful, to ask alms of those entering into 
the temple, who, seeing Peter and John about 
to go into the temple, asked alms. And Peter, 
earnestly looking upon him with John, said, 
Look on us. And he gave heed to them, ex- 
pecting to receive something from them. Then 
Peter said, Silver and gold I have not, but 
what I have, I give you. In the name of Jesus 
Christ of Nazareth rise up and walk. And 
seizing him by the right hand, he lifted him 
up; and immediately his feet and ankles re- 
ceived strength. And leaping forth, he stood, 
and walked, and entered with them into the 
temple, walking, and leaping, and praising God. 
And all the people saw him walking and prais- 
ing God: and they well knew that it was he, 
who sat for alms, at the Beautiful eate of the 
temple: and they were filled with wonder and 
amazement at that which bad happened to 
him. 

And while the lame man, who was healed, 
held fast Peter and John, all the people ran 
together to them, upon the porch, called Solo- 
mon's, greatly wondering. And when Peter 
saw it, he addressed the people ;—Israelites, 
why marvel at this? or why look so earnestly 
on us, as though, by our own strength, or piety, 
we had caused this man to walk? The God 
of Abraham, and of Isaac, and of Jacob, the 
God of our fathers, glorified his servant Jesus, 
whom you delivered up, and disowned, in pres- 
ence of Pilate, when he was determined to 
acquit him. But you disowned the Holy and 
the Just one, and desired a murderer to be 
eranted to you: and killed the Author of the 
Life, whom God raised from the dead: whose 
witnesses we are. And upon the faith in his 
name, he has made this man strong, whom you 
behold and know. Yes, his name, and the 
faith, which is through him, has given him this 
perfect soundness, in presence of you all. 


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ignoranee, as also did your rulers. 


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ACTS OF THE APOSTLES. 





has thus accomplished those things which he | 
had formerly announced by the mouth of all | 
his prophets, that the Christ should suffer. | 


Reform, then, and turn, that your sins may be 
blotted out, and that seasons of refreshing may 
come from the presence of the Lord: and that 


he may send Jesus Christ, the one before pre- | 


pared for you, whom the heavens must, indeed, 
retain until the times of the completion of all 
things, which God has spoken through the 
mouth of all his holy prophets, since the world 
began. For Moses, indeed, said to the Fa- 
thers, That a prophet shall the Lord, your 
God, raise up for you, from among your breth- 
ren, as he raised me up; him shall you hear 
in all things, whatever he shall say to you. 
And every soul who will not hear that prophet, 
shall be destroyed from among the people. 
And, indeed, all the prophets, from Samuel and 
those following in order, as many as have 
spoken, have also foretold these days. You 
are the sons of the prophets, and of the cove- 
nant whieh God made with our fathers, say- 
ing, to Abraham, * And in thy seed shall all the 
kindreds of the earth be blessed." God hav- 
ing raised up his servant Jesus, sent him first 
to you, to bless you in turning away, every one 
of you, from his iniquities. 


IV.—Axp while they were speaking to the 
people, the priests, and the captain of the tem- 
ple guard, and the Sadducees came upon them, 
being indignant that they taught the people, 
and preached, that through Jesus is the resur- 
rection from the dead. And they laid hands on 
them, and put them in prison, until the next day : 
for it was already evening. But many of those 
who heard the word believed ; and the number 
of the men became about five thousand. 

And it came to pass, on the morrow, that their 


6 rulers, and elders, and scribes, and Annas, the 


High Priest, and Caiaphas, and John, and Alex- 
ander, and as many as were of the pontifical fami- 
ly, were gathered together in Jerusalem. And 
placing them in the midst, they asked, In what 
strength, or in what name, have you done this? 
Then Peter, filled with the Holy Spirit, said to 
them, Rulers of the people, and Elders of Israel, 














if we be examined this day concerning a good 
deed done to an infirm man, in what name he is 
made whole, be it known to you all, and to all 
the people of Israel, that in the name of Jesus 
Christ, the Nazarene—whom you crucified— 
whom God raised from the dead, by him does 
this man stand before you sound. This is the 
stone which was set at naught by you, the build- 
ers, which is made the head of the corner. And 
the salvation is not in another person ; for there 
is not another name under the heaven, given 
among men, by whieh it behooves us to be 
saved. 

Now, considering the freedom of speech, of 
Peter and John, and having perceived that they 
were illiterate, and persons in private life, they 
marveled ; and they knew them well, that they 
used to be with Jesus. And beholding the man 
who was healed, standing with them, they had 
nothing to say against it. But having com- 
manded them to withdraw from the council, 
they conferred with one another, saying, What 
shall we do to these men? for, that, indeed, a 
notorious miracle has been wrought by them, is 
manifest to all those who dwell at Jerusalem, 
and we can not deny it. But, that it may be 
spread no further among the people, let us 
strictly threaten them, that they speak, hence- 
forth, to no man upon this name. And they 
called them, and commanded them not to speak 
at all, nor to teach, upon the name of Jesus. 

But Peter and John answered, and said to 
them, Whether it be right in the sight of God, 
to hearken to you, rather than to God, judge. 


For we can not but speak the things which we 2 


have seen and heard. So, when they had fur- 
ther threatened them, they discharged them, 
finding no means of punishing them, because of 
the people ; for all were glorifying God, for that 
which had been done. For the man on whom 
this miracle of the healing was wrought, was 
more than forty years old. 

And now, having been discharged, they went 
to their own friends, and announced all that the 
priests and elders had said to them. And they, 
hearing, raised a voice to God, with one accord, 
and said, Sovereign Lord, thou art the God who 
hast made the heavens, and the earth, and the 


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ACTS OF THE APOSTLES. 





sea, and all that is in them ; who by thy servant 
David's mouth hast said, Why did nations rage, 
and people imagine a vain thing? "The kings 
of the earth presented themselves, and the 
Prinees were gathered together against the 
Lord, and against his Anointed. For, of a truth, 
in this city, against thy holy son, Jesus, whom 
ihou hast anointed, both Herod and Pontius 
Pilate, with the Gentiles and the people of 
Israel, were assembled, to do whatever thy hand, 
and thy counsel had before determined to be 
done. And now, Lord, behold their threaten- 
ings, and grant to thy servants, that, with all 
boldness, they may speak thy word, by stretch- 
ing out thy hand to heal; and that signs and 
wonders may be done, by the name of thy holy 
son, Jesus. 

And, they having prayed, the place in which 
they were assembled together was shaken, and 
they were all filled with the Holy Spirit, and 
spoke the word of God with boldness. And the 
multitude of those that believed were of one 
heart and of one soul, neither did any of 
them say, that any of the things which he pos- 
sessed, was his own; but they had all things 
common. And with great power the Apostles 
gave testimony concerning the resurrection of 
the Lord Jesus : and great grace was upon them 
all. For neither was there any among them who 
lacked ; for as many as were possessors of lands, 
or of houses, sold them, and brought the prices 
of the things sold, and laid them down at the 
Apostles’ feet. And it was distributed to every 
one, according as any one had need. 

Now Joses, who, by the Apostles, was sur- 
named Darnabas (which is, being translated, 
Son of Consolation), a Levite, a Cyprian by birth, 
having land, sold it, and brought the money, 
and laid it at the Apostles’ feet. 


V.—Bot a certain man named Ananias, with 
Sapphira, his wife sold a possession and pur- 
loined from the price (his wife also being privy 
to it), and brought a certain part, and laid it 
at the Apostles’ feet. But Peter said, Ananias, 
why has Satan possessed your heart, to lie to 
the Holy Spirit, and to purloin from the price 
While it remained, was it not 











your own? and after it was sold, was it not 
in your own power? Why have you conceived 
this thing in your heart? you have not lied to 
men only, but to God. And Ananias hearing 
these words, falling, expired ; and great fear 
came on all that heard these things. And the 
young men arose, wrapped him up, and carry- 
ing him out, buried him. Now an interval of 
about three hours oecurred, and his wife, not 
knowing what was done, came in. And Peter 
said to her, Tell me whether you sold the 
land for so much? And she said verily, for 
so much. Then Peter said to her, Why is it, 
that you have agreed together, to tempt the 
Spirit of the Lord? Behold the feet of these 
who have buried your husband are at the door, 
and shall carry you out. Then she instantly 
fell down at his feet and expired: and the 
young men came in and found her dead, and 
carrying her out, buried her by her husband. 
And great fear came upon all the congregation, 
and upon all those hearing these things. 

And through the hands of the Apostles were 
many signs and wonders done among the people, 
(and they were all with one accord in Solomon's 
porch. And of the rest durst no man join 
himself to them, but the people magnified them. 
And believers were still more added to the 
Lord, multitudes of men and also of women), 
insomuch that they brought forth their sick into 
streets, and laid them on beds and couches, that 
at the least, the shadow of Peter, passing by, 
might overshadow some of them. And the 
multitude of the surrounding cities also came 
together into Jerusalem, bringing the sick and 
those harassed with unclean spirits, and they 
were every one healed. 

But the High Priest arising, and all who 
were with him (being the party of the Saddu- 
cees), were filled with zeal, and threw their 
hands upon the Apostles, and put them in publie 
custody. But an angel of the Lord, under 
cover of the night, opened the prison doors, 
and bringing them forth, said, Go stand and 
speak in the temple to the people, all the words 
of this life, 

And when they heard that, they entered into 
the temple early in the morning, and were 


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ACTS OF THE APOSTLES. 





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teaching. But the High Priest came, and those 
that were with him, and called the council to- 
gether, and all the senate of the children of 
Israel, and sent into the prison to have them 
brought. 

But when the officers came and found them 
not in the prison, they returned and reported, 
saying: The prison indeed we found shut with 
all seeurity, and the guards, standing before the 
entrances; but on opening, we found not one 
within. Now when the High Priest, and the 
Captain of the temple, and the Chief Priests, 
heard these words, they were in perplexity 
about them, what this might come to be. But 
one came and reported, saying, Behold, those 
whom you placed in the prison are standing in 
the temple and teaching the people. "Then, the 
Captain went, with the officers, and brought 
them without force (for they feared the people), 
that they might not be stoned. 

And having led them away, they placed them 
in the council: and the High Priest asked 
them ;—Did we not strietly command you not 
to teach upon this name? and, behold, you have 
filled up Jerusalem with your doctrine, and are 
intending to bring the blood of this man upon 
us. 

But Peter and the Apostles answering, said, 
We ought to obey God rather than men. "The 
God of our fathers has raised up Jesus, whom 
you slew, having hanged him on a tree. 
person has God exalted to his right hand, a 
Prince and a Saviour, to grant repentance to 
Israel, and forgiveness of sins. And we are 
his witnesses of these things; and so is also 


the Holy Spirit, whom God has given to those | 


who obey him. Now those hearing, were ex- 
asperated, and they were making up their mind 
to slay them. But a certain one, arising in the 
Sanhedrim, a Pharisee, Gamaliel by name, a 
teacher of law, honored by all the people, com- 


manded to put the Apostles out, for a little | 


while, and said to them, Israelites, take heed to 
yourselves, what you execute upon these men. 
For before these days Theudas arose, declar- 
ing himself to be somebody, to whom a number 
of men, about four hundred, attached them- 
selves; who was slain; and all, as many as 


This | 











obeyed him, were scattered and brought to 
nothing. 

After this man, Judas the Galilean rose up, 
in the days of the enrollment, and drew away 
suffieient people after him: and he utterly de- 
stroyed himself; and all,as many as were obe- 
dient to him, were dispersed. And now I say 
to you, Withdraw from these men and let them 
alone; for if this purpose, or this work be of 
men, it will be destroyed ; but if it be of God, 
you are not able to destroy it, and lest, 
perhaps, you be found to fight against God. 
And they were persuaded by him; and having 
called the Apostles, and scourged them, they 
commanded that they should not speak upon 
the name of Jesus, and released them. So 
they departed from the presence of the council, 
rejoicing that they were esteemed worthy to be 
dishonored for his name. And they did not 
cease teaching every day, in the temple, and in 
every house, and proclaiming Jesus the Christ. 


VI.—Now, in those days, the number of the 
disciples being multiplied, a murmuring of the 
Hellenists against the Hebrews occurred, be- 
cause their own widows were neglected in the 
daily ministration. Then the Twelve, having 
called the multitude of the disciples to them, 
said: Relinquishing the word of God to serve 
tables is not pleasing to us. Wherefore, breth- 
ren, look out among you seyen men of attested 
character, full of the Holy Spirit and of wis- 
dom, whom we may appoint over this business ; 
but we will give ourselves wholly to prayer, 
and to the ministry of the word. And the 
speech was pleasing in the mind of all the peo- 
ple; and they chose Stephen, a man full of 
faith and of the Holy Spirit, and Philip, and 
Prochorus, and Nieanor, and Timon, and Par- 
menas, and Nicholas, a proselyte of Antioch: 
whom they presented before the Apostles ; and, 
praying, they laid their hands upon them. And 
the word of God was increasing, and the 
number of the disciples in Jerusalem was being 
greatly multiplied, and a great crowd of the 
priests was becoming submissive to the faith. 
And Stephen, full of faith and power, did great 
wonders and miracles among the people. 


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ACTS OF THE APOSTLES. 








Then there arose certain of the Synagogue— 
of that composed of the freedmen— Cyrenians 
and Alexandrians, and of those from Cilicia, and 
of Asia, putting questions to Stephen ; and they 
were not able to resist the wisdom and the 
spiritby whieh hespoke. And they privately pro- 
cured men who said, We have heard him speak- 
ing reviling words against Moses and against 
God. And they excited the people, and the 
elders, and the scribes, and came upon him, and 
seized, and brought him to the council, and set 
up false witnesses, saying, This man ceases not 
to speak words against this holy place, and the 
law: for we have heard him saying, that this 
Jesus, the Nazarene, will destroy this place, and 
change the customs which Moses delivered us. 
And all who sat in the council, looking stead- 
fastly on him, saw his face, as if it had been the 
face of an angel. 


VII.—Tuen the High Priest said, Are these 
things so? And he said, Brethren and fathers, 
hearken : The God of the glory appeared to our 
father Abraham, when he was in. Mesopotamia, 
before he dwelt in Haran, and said to him, 
* Go forth out of your country, and from your 
kindred, and come into a country that I will 
show you." Then he came out of the land of 
the Chaldeans and dwelt in Haran; and thence, 
after his father was dead, God caused him to 
remove into this land, in which you are now 
dwelling : but he did not give him an inherit- 
ance in it, not even a foot breadth. Yet he 
promised thathe would give it to him, for a pos- 
session, and to hisseed after him, when, as yet, he 
had no child. Then God spoke thus £o him: 
That his seed should be sojourners in a strange 
land, and that they should enslave, and oppress 
them four hundred years. And the nation to 
whom they shall be in bondage, I will punish, 
said God, and after this they shall come forth 
and serve me in this place. And God gaye 
Abraham a covenant of cireumcision ; and so he 
begat Isaac, and circumcised him the eighth day. 
And Isaac begat Jacob, and Jacob begat the 
twelve patriarchs. And the patriarchs, moved 
with envy, sold Joseph into Egypt. But God 
was with him, and delivered him out of all his 











afflictions, and gave him favor and wisdom in 
the sight of Pharaoh, king of Egypt: and he 
made him governor over Egypt, and all his 
household. 

Now there came a famine upon all the land of 
Egypt and Canaan, and great affliction: and 
our fathers found no sustenance. But Jacob, 
having heard that there was grain in Egypt, first 
sent our fathers. And at the second time, 
Joseph was made known to his brethren ; and 
Joseph's kindred became well known to Pha- 
raoh. 

Then Joseph sent and called his father Jacob 
to him ; and all his kindred, seventy-five souls. 
So Jacob went down into Egypt, and died, he 
and our fathers, and were carried over into She- 
chem, and laid in a sepulehre—that which 
Abraham purchased with a sum of money of 
Hamor, father of Shechem. But, according as 
the time of the promise, which God had sworn 
to Abraham, was drawing near, the people had 
grown and multiplied in Egypt, till another king 
arose, who had not known Joseph. The same 
having treated our race craftily, oppressed our 
fathers, that they might expose their infants, in 
order that they might not be preserved alive. 
At this time Moses was born, and was exceed- 
ingly beautiful; who was nourished in his 
father’s house, three months. And, he being 
exposed, Pharaoh’s daughter adopted him, and 
nourished him for her own son. And Moses 
was educated in all the wisdom of the Egyptians, 
and was mighty in his words and in his actions. 

And when he was full forty years old, it came 
into his heart to look after his brethren, the 
children of Israel. And seeing one of them 
wronged, he defended him, and avenged him 
who was oppressed, smiting the Egyptian. He 
supposed, indeed, his brother would have under- 
stood that God, by his hand, would deliver 
them: but they did not understand. And the 
next day, he showed himself to them as they 
were quarreling, and would have compelled 
them to peace, saying, You are brethren; why 
do you wrong one another? But he who did 
his neighbor wrong, thrust him away, saying, 
Who made you a ruler and a judge over us? 
Will you kill me, as you killed the Egyptian 


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200 ACTS OF THE APOSTLES. 
29 yesterday? Then Moses fled at this saying, and || away beyond Babylon. 


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was a stranger in the land of Midian, in which 
And when forty years were 
expired, there appeared to him, in the wilder- 
ness of the mountain, Sinai, a messenger of the 
Lord, in a flame of fire in a bush. And when 
Moses saw it, he wondered at the sight; and, as 
he drew near to contemplate it, the voice of the 
Lord came to him, saying, I am the God of your 
fathers, the God of Abraham, and the God of 
Isaac, and the God of Jacob. Then Moses trem- 
bled and durst not look. Then the Lord said to 
him, Put off your shoes from your fect, for the 
place on which you stand is holy ground. Truly 
I have seen the affliction of my people, who are 
in Egypt, and have heard their groaning, and am 
come down to deliver them. And now, come, I 
will send you into Egypt. This Moses, whom 


he begot two sons. 


‘they had rejected, saying, Who made you a ruler 


and a judge? God sent the same to be a ruler 
and a deliverer, by the hand of the messenger 
that appeared to him in the bush. He brought 
them out, after showing wonders and signs, 
in the land of Egypt, and in the Red Sea, and in 
the wilderness, forty years. This is the Moses 
who said to the children of Israel, The Lord your 
God will raise up a prophet for you, of your 
brethren, as he raised up me; you shall hear him. 
This is he who was in the congregation in the 
wilderness, with the messenger that spoke to 
him in the mount Sinai, and with our fathers, 
who received the life-giving oracles to give to 
whom our fathers would not obey, but 
thrust him from them, and in their , hearts 
turned back again into Egypt, saying to Aaron, 
Make us gods to go before us: because, as for 
this Moses, who brought us out of the land of 
Egypt, we do not know what is become of him. 
And they made a calf in those days, and offered 
sacrifice to the idol, and rejoiced in the work of 
their own hands. Then God turned and gave 
them up to worship the army of heaven : as it 
is written in the book of the prophets ; O house 
of Isracl, have you offered to me slain beasts and 
saerifices, during forty years in the wilderness ? 
You even took up the tabernacle of Moloch, and 
the star of your god Remphan, images which you 
made to worship; therefore, I will carry you 


us: 





tabernacle of testimony in the wilderness, as he 
had appointed, speaking to Moses, that he should 
make it according to the pattern that he had 
seen : which tabernacle also our fathers having 
received, they brought in with Joshua, into the 
possession of the heathen, whom God drove out 
before the face of our fathers, until the days of 
David; who found favor before God, and 
desired to find a tabernacle for the God of 
Jacob. But Solomon built him a house. Never- 
theless, the Most High does not dwell in temples 
made with hands; as the prophet says: The 
heaven is my throne, and the earth is my foot- 
stool. What house will you build for me? says 
the Lord: or, what is the place of my rest? 
Did not my hand make all these ? 

Stiffnecked and uncircumcised in heart and 
pars, you are always resisting the Holy Spirit : 
as your fathers did, so you are doing. Which 
of the prophets did not your fathers persecute ? 
They even slew those who had previously 
announced the coming of the Just One, of whom 
you have now been the betrayers and murderers 
—you who have received the law by the minis- 
tration of angels, and have not kept it. When 
they heard these things, they were cut to the 
heart, and they gnashed on him with their teeth. 
But he, being full of the Holy Spirit, looked up 
steadfastly into the heaven, and saw the glory 
of God, and Jesus standing on the right hand of 
God, and said : Behold, I see the heaven opened, 
and the Son of man standing on the right hand 
of God. Then they cried out with a loud 
voice, and stopped their ears, and ran upon him 
with one consent, and cast him out of the city, 
and stoned him. And the witnesses laid off 
their garments at the feet of a young man, 
named Saul. And they stoned Stephen, in- 
voking, and saying, Lord Jesus, receive my 
spirit. And he kneeled down and cried out, 
with a loud voice, Lord, lay not this sin to 
their charge. And when he had said this he fell 
asleep. Now Saul was consenting to his death. 





VIIT.—Now on that day there arose a great 
| persecution against the congregation, which 
| was in Jerusalem ; and they were all scattered 


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: ACTS OF THE APOSTLES. 





abroad throughout the distriets of Judea and 
Samaria, except the Apostles. Yet devout men 
jointly bore away Stephen to the grave, and 
made great lamentation over him. But Saul 
wasted the congregation, entering into the houses, 
and dragging forth men and women, he com- 
mitted them to prison. Nevertheless, the dis- 
persed, passed along preaching the word. Phi- 
lip, indeed, having gone down to a city of 
Samaria, was announcing the Christ to them: 
and the multitudes were, with one accord, giv- 
ing heed to the things spoken by Philip, when 
they heard and saw the miracles which he was 
doing: for, from many who had unclean spirits, 
they were going out, crying with a loud voice ; 
and many palsied and lame were healed. And 
there was great joy in that city. 

But there was there, before, a certain man, 
named Simon, who formerly, in the same city, 
had practiced sorcery, and astonished the peo- 
ple of Samaria, boasting that he was some great 
one. То whom they all gave heed, young and 
old, saying, This man is the great power of God. 
And to him indeed they gave heed, because that 
for a long time, he had astonished them with 
his soreeries. But when they believed Philip, 
preaching the things concerning the kingdom 
of God, and the name of Jesus Christ, they 
were immersed, both men and women. Also 
Simon himself believed ; and when he was im- 
mersed, he constantly adhered to Philip, and, 
beholding the miracles and signs which were 
done, he was astonished. 

Now when the Apostles who were at Jeru- 
salem, heard that Samaria had received the 
word of God, they sent to them Peter and 
John, who, when they had come down, prayed 
for them, that they might receive the Holy 
Spirit. For as yet, he had fallen upon none 
of them: only they had been immersed into the 
name of the Lord Jesus. Then they laid hands 
on them, and they received the Holy Spirit. 
And when Simon saw that, through laying on 
of the Apostles’ hands, the Holy Spirit was 
given, he offered them money, saying, Give to 
me also this power, that on whomever I lay 
hands, he may receive the Holy Spirit. But 
Peter said to him, May your silver go to de- 











struction with you, because you have presumed 
to procure the gift of God through money. То 
you there is no part nor portion in this thing, 
for your heart is not right in the sight of God. 
Reform, therefore, from this your wickedness, 
and pray the Lord, if, perhaps, the device of 
your heart shall be forgiven you; for I perceive 
that you are in the gall of bitterness, and in 
the bond of iniquity. Then Simon, answering, 
said, Pray to the Lord for me that none of these 
things, which you have spoken, may come upon 
me. They therefore, when they had testified and 
preached the word of the Lord, set out on their 
return to Jerusalem, and they preached the 
gospel in many villages of the Samaritans. 

But an angel of the Lord spoke to Philip, 
saying, Arise, and go toward the south, to the 
the way that goes down from Jerusalem to 
Gaza (which is the way through the desert). 
And he arose and went; and behold a man of 
Ethiopia, an officer of great authority, under 
Candace, queen of the Ethiopians, who had the 
charge of all her treasure, and had come into 
Jerusalem to worship; and he was returning, 
and, sitting upon his chariot, he was reading 
Isaiah, the prophet. Moreover the Spirit said 
to Philip, Go near and join yourself to this 
chariot. And Philip haying run up to him, and 
heard him reading Isaiah, the prophet, said, Do 
you understand what you are reading? He 
replied, How can I, except some one should 
guide me? And he invited Philip to come up 
and sit with him. Now the passage of the 
Scripture, which he was reading, was this, “ He 
was led away as a sheep to slaughter : and as a 
lamb is silent before the shearer, so he opens 
not his mouth. In his humiliation, his con- 
demnation was extorted ; and who shall declare 
his generation? for his life is violently taken 
from the earth." And the officer, replying to 
Philip, said, I beg of you, of whom does the 
prophet speak this? of himself, or of some 


| other person? And Philip opened his mouth, 


and began at the same Scripture, and announced 
to him Jesus. 

And as they were going along the road, they 
came upon a certain water: and the officer 
said,—Behold water! What hinders my being 


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ACTS OF THE APOSTLES. І 





immersed? And Philip said, If you believe 
with all your heart, you may. And he an- 
swered, and said, I believe that Jesus Christ is 
the Son of God. And he commanded the 
chariot to stand still; and they both went 
down into the water, Philip and the officer, and 
he immersed him. And when they were come 
up out of the water, the Spirit of the Lord 
caught Philip away, that the officer saw him 
no more; for he went on his journey rejoicing. 
But Philip was found in Azotus: and, passing 
along, he announced the tidings in all the cities 
till his entrance into Cæsarea. 


IX.—Bvr Saul yet breathing out threatening 
and slaughter against the disciples of the Lord, 
went to the High Priest, and desired from him 
letters to Damascus, to the Synagogues, that if 
he found any of that way, whether they were 
men or women, he might bring them bound to 
to Jerusalem. Now in the journey, he came 
near Damaseus: and, suddenly, there flashed 
around him, a light from heaven, and having 
fallen upon the earth, he heard a voice saying 
to him, Saul, Saul, why do you persecute me? 
And he said, Who art thou, Lord? And the 
the Lord said, I am Jesus, whom you persecute ; 
it is hard for you to kick against the goads. 
And he, trembling and astonished, said, Lord, 
what wilt thou have me to do? And the Lord 
said to him, Arise, and go into the city, and it 
shall be told you what you must do. And the 
men who were journeying with him, had stood 
speechless, hearing, indeed, the voice, but seeing 
no person. But Saul was raised from the 
earth; and, though his eyes were opened, he 
saw no person: but they led him by the hand, 
and brought him into Damaseus. And he was 
there three days without seeing, and did not eat 
nor drink. 

Now, there was a certain disciple at Damas- 
cus, named Ananias: and the Lord said to him 
in a vision, Ananias! And he said, Behold, I am 
here, Lord. And the Lord said to him, Arise 
and go upon the street which is called Straight, 
and inquire in the house of Judas for one called 
Saul, of Tarsus: for behold he is praying to 


2 me, and has seen in a vision a man named 











Amanias coming in, and putting his hand on him, 
that he might receive his sight. "Then Ananias 
answered, Lord, I have heard, by many, of this 
man, how much evil he has done to thy saints 
who are in Jerusalem. And here he has author- 
ity from the chief Priests, to bind all those in- 
voking thy name. Butthe Lord said to him, Go, 
for he is a chosen instrument for me, to bear my 
name before the Gentiles, and kings, and the 
children of Israel: for I will indicate to him 
how great things he must suffer on account of 
my name. 

And Ananias went away and entered into 
the house, and having laid his hands on him, 
said, Brother Saul, the Lord, even Jesus, who 
appeared to you in the way as you came, has 
sent me, that you may receive sight, and be filled 
with the Holy Spirit. And immediately there 
fell from his eyes, as it were scales: and he 
received sieht forthwith, and arose, and was im- 
mersed : and having taken food he was strength- 
ened. Then Saul was some days with the 
disciples who were at Damascus. And immedi- 
ately he proclaimed Christ in the synagogues, 
that this is the Son of God. But all that heard 
him were amazed, and said, Is not this he who 
destroyed those who invoked this name in Jeru- 
salem, and came hither for this purpose, that he 
might bring them bound to the chief Priests ? 
But Saul increased the more in strength, and 
confounded the Jews who dwelt in Damascus, 
proving that this person is the Christ. Now 
when many days were accomplished, the Jews 
consulted to kill him. But their conspiracy was 
known to Saul, and they watched the gates, 
day and night, that they might kill him. Then 
the disciples took him by night, and let him 
down through the wall ina basket. But coming 
into Jerusalem, he was attempting to attach 
himself to the disciples; but they were all 
fearing him, not believing him to be a disciple. 
But Barnabas took him and brought him to the 
Apostles, and fully declared to them, how he 
had seen the Lord in the way, and that he had 
spoken to him, and how he had boldly preached 
at Damascus, in the name of Jesus. 

And he was with them, coming in and going out 
in Jerusalem, and preaching boldly in the name 


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ACTS OF THE APOSTLES. 





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of the Lord Jesus, and was talking and disputing | 
with the Hellenists ; but they undertook to kill 
him. The brethren, having ascertained this, 
conducted him into Cæsarea, and sent him out 
into Tarsus. Then the congregations had peace, | 
throughout all Judea, and Galilee, and Samaria, | 
being edified ; and, walking in the fear of the 
Lord, and in the consolation of the Holy Spirit, | 
they were multiplied. 

Now it happened that Peter, while passing 
through among all, came down also to the saints 
that dwelt at Lydda : and there he found a cer- 
tain man, named Æneas, who had kept his bed 
eight years, and was sick of the palsy. And 
Peter said to him, Æneas, Jesus, the Christ, 
heals you. Arise and make your bed. And he 
arose immediately. Amd all who dweltat Lydda, 
and Saron, beheld him, and turned to the Lord. 

Now there was, in Joppa, a certain disciple, 
named Tabitha (which by interpretation is 
called, Dorcas): this woman was full of good 
works, and of alms which she did. Now it 
came to pass in those days that she, being sick, 
died. And, baving washed her, they placed her 
in au upper room. And Lydda being near to 
Joppa, the disciples, having heard that Peter 
was in that plaee, sent two men to him, en- 
treating, that he would not delay to come 
through as far as to them. Then Peter, arising, 
went with them ; whom having come, they led 
into the upper room ; and all the widows stood 
by him weeping, and showing vests and mantles, 
all which Doreas made while she was with | 
them. But Peter, putting them all forth, 
kneeled down and prayed; and turning to the 
body, said, Tabitha, arise. And she opened her 
eyes. And when she saw Peter, she sat up, and 
he gave her his hand, and caused her to stand 
up; and having called the saints and widows, 
he presented her alive. And it was known 
throughout all Joppa, and many believed in the 
Lord. And he tarried many days in Joppa, 
with one Simon, a tanner. 





X.—Now a certain man in Cæsarea, called 
Cornelius, a centurion of the band, called the 
Italian Band, a devout man, and one who feared | 
God, with all his family, who gave much alms : 





.seeking you. 





to the people, and prayed to God continually ; 
he distinetly saw in a vision, about the ninth 
hour of the day, an angel of God coming in 
to him, and saying to him, Cornelius! And 
when he looked on him he was afraid, and 
said; What is it, Lord? And he said to him, 
Your prayers and your alms are come up for a 
memorial of you before sod. And now send 
men to Joppa, and call for one Simon, whose 
surname is Peter. He lodges with one Simon, 
a tanner, whose house is by the sea-shore. He 
will tell you what you ought to do. And 
when the angel who spoke to Cornelius was 
gone, he called two of his domestics, and a de- 
yout soldier of those who waited on him ; and 
having fully related all these things to them, 
he sent them to Joppa. Again, on the next 
day, while they were on their journey, and 
drew near the city, Peter went up on the 
house-top to pray, at about the sixth hour. 
And becoming very hungry, he desired to eat. 
Now while they were preparing, he fell into a 
trance, and saw the heaven open, and a certain 
vessel descending to him like a great white 
sheet, bound together at four corners, and let 
down to the earth ; in which were all kinds of 
four-footed animals, and wild beasts, and reptiles 
of the earth, and birds of the air. And there 
came a voice to him, Rise, Peter; kill and eat. 
But Peter said, Not so, Lord ; for I have never 
eaten any thing common or unclean. And the 
voice said to him again, a second time; What 
God has cleansed, that call not you common. 
This was done thrice, and the vessel was taken 
up again into the heaven. 

Now as Peter was pondering in himself, what 
the vision which he had seen could mean; be- 
hold the men who were sent from Cornelius, 
having inquired out Simon’s house, stood at 
the gate, and calling, they asked, whether 
Simon, surnamed Peter, was lodging there. 
While Peter thought attentively of the vision, 
the Spirit said to him, Behold three men are 
Arise, therefore, go down and 
accompany them, doubting nothing, for I have 
sent them. Then Peter went down to the 
men, and said, Behold, I am he whom you are 
seeking. What is the reason for which you 


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ACTS OF THE APOSTLES. 





are come? And they said, Cornelius, the cen- 
turion, a just man, and one who fears God, and 
of good report among all the nation of the 
Jews, was instructed from God, by a holy 
messenger, to send for you into his house, and to 
hear words of you. Then, calling them in, he 
entertained them. And on the next day Peter 
went with them, and certain brethren from 
Joppa accompanied him. And on the next 
day, he entered into Cæsarea: and Cornelius 
was waiting for them, having called together 
his kindred and intimate friends. 

Now, as Peter was entering, Cornelius met 
him, and falling down at his feet, he wor- 
shiped him. But Peter raised him up, saying, 
Stand up. I myself also am a man. And, 
conversing with him, he went in and found 
many assembled. 

And he said to them, You well know that 
it is unlawful for a man, who is a Jew, to 
associate with, or to approach one of another 
nation; and yet God has showed to me that I 
should not call any man common or unclean. 
And therefore I came without objecting, as 
soon as I was sent for. I ask then, for what 
purpose you have sent for me? 

And Cornelius said, Four days ago, I was 
fasting till this hour; and at the ninth hour I 
prayed in my house, and behold, a man stood 
before me, in bright apparel, and said, Cornelius, 
your prayer is heard, and your alms are had 
in remembrance before God. Send, therefore, 
to Joppa, and call here Simon, whose surname 
is Peter. He is entertained in the house of 
one Simon, a tanner, by the sea-shore; who, 
when he is come, will speak to you. Imme- 
diately, therefore, I sent to you, and you have 
done well that you have come. Now then, we 
are all here present before God, to hear all 
things that are commanded you by God. Then 
Peter, opening his mouth, said, In truth, I per- 


ceive that God is not a respecter of persons; | 
but, in every nation, he that fears him, and | 


works righteousness, is acceptable to him. You 
know the message, which he sent to the chil- 
dren of Israel, preaching peace through Jesus 
Christ, he is Lord of all ;—you know that mes- 
sage which was published throughout all Judea, 








beginning from Galilee, after the immersion 
which John preached ;—concerning Jesus of 
Nazareth; how God anointed him with the 
Holy Spirit and with power; who went about, 
from place to place, doing good, and healing 
all that were oppressed by the devil; for God 
was with him. And we are witnesses of all 
things which he did, both in the land of the 
Jews, and in Jerusalem; whom they slew, 
hanging him on a tree. Him God raised up 
the third day, and showed him openly ; not to 
all the people, but to witnesses before chosen 
by God, even to us who did eat and drink 
with him after he rose from the dead. And 
he commanded us to announce to the people, 
and to testify that it is he himself who is 
ordained by God, to be the judge of the living 
and the dead. To him all the prophets testify, 
that whoever believes in him shall, through his 
name, receive remission of sins. While Peter 
was yet speaking these words, the Holy Spirit 
fell on all those who heard the word. And 
those of the cireumeision, who believed, as 
many as came with Peter, were astonished be- 
cause that on the Gentiles also, the gift of ihe 
Holy Spirit was poured out. For they heard 
them speak with other tongues, and magnify 
God. Then Peter answered, Can any man for- 
bid the water, that these should not be im- 
mersed, who have received the Holy Spirit, as 
well as we? And he commanded them to be 
immersed in the name of the Lord. Then they 
requested him to remain some days. 


XI.—And the Apostles and brethren, through- 
out Judea, heard that the Gentiles also had 
received the word of God. And when Peter 
went up into Jerusalem, they of the circumcision 
disputed with him, saying, You associated with 
men who are uncireumcised, and ate with them. 
But Peter related the matter from the beginning, 
and set it forth in order to them, saying, I was 
in the eity of Joppa, praying ; and Isaw,in a 
trance, a vision, something descend, like a great 
sheet, let down from heaven by four corners, 
and it came even to me. Upon which, when I 
had earnestly looked, I considered, and saw foor- 
footed animals of the earth, and wild beasts, and 


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ACTS OF THE APOSTLES. 





reptiles and birds of the air. And I heard a voice, 
saying to me, Arise, Peter; kill and eat. But I 
said, Not so, Lord ; for nothing common or un- 
clean, has, at any time, entered into my mouth. 
But the voice answered me again from heaven ; 
What God has cleansed, that call not you common. 
And this was done three times; and all were 
drawn up again into heaven. And behold, there 
were immediately three men already come to 
the house where І was, sent from Caesarea to me. 
And the Spirit bade me go with them, doubting 
nothing. And, moreover, these six brethren 
accompanied me; and we entered into the man’s 
house ; and he told us, how he had seen the 
messenger in his house, who stood and said to 
him ; Send to Joppa, and call for Simon, whose 
surname is Peter, who will tell you words, by 
which you and all your house shall be saved. 
And as I began to speak, the Holy Spirit fell on 
them, as on us in the beginning. Then I 
remembered the declaration of the Lord, how he 
said, John, indeed, immersed in water, but you 
shall be immersed in the Holy Spirit. Since, 
then, God gave them the same gift even as he 
did to us, when we believed on the Lord Jesus 
Christ; who was I that I could withstand 
God? When they heard these things they 
were silent, and glorified God, saying, God, 
then, indeed, has also granted to the Gentiles 
the reformation to life. 

Now they who were scattered abroad, upon 
the perseeution that arose about Stephen, travel- 
ed as far as Phenicia, and Cyprus, and Antioch, 
speaking the word to none but Jews. And some 
of them were men of Cyprus and Cyrene, who, 
having come into Antioch, spoke to the Hellen- 
ists, preaching the gospel of the Lord Jesus. 
And the hand of the Lord was with them, and a 
great number believed and. turned to the Lord. 
Then tidings of these things came to the ears of 
the congregation which was in Jerusalem ; and 
they sent forth Barnabas, that he should go 
through to Antioch ; who, when he came and 
beheld the grace of God, was glad, and exhorted 
them all, that with purpose of heart, they should 
adhere to the Lord. For he was a good man, 
and full of the Holy Spirit and of faith. Anda 
ereat multitude was added to the Lord. "Then 








205 





Barnabas departed to Tarsus to seek Saul. And 
when he had found him, he brought him to 
Antioch. And it came to pass that, during a 
whole year, they were assembled with the com 
gregation, and taught a great multitude. And 
the disciples were called Christians first in 
Antioch. 

And in those days prophets came down from 
Jerusalem to Antioch. And one of them, named 
Agabus, having stood up made known through 
the Spirit that there would be a great famine 
throughout all the land, which oceurred in the 
days of Claudius. Then the disciples, every one, 
according to his ability, determined to send re- 
lief to the brethren that dwelt in Judea ; which 
they also did ; and sent it to the Elders by the 
hands of Barnabas and Saul. 


XII.—Now, about that time, Herod, the king, 
stretched forth his hands to persecute certain 
persons of the congregation. And he killed 
James, the brother of John, with the sword. 
And because he saw that it pleased the Jews, he 
proceeded further to seize Peter also. (And 
then were the days of the unleavened loaves.) 
And having apprehended him, he put him in 
prison, and delivered him to four quarternions 
of soldiers, to guard him, intending, after the 
passover, to bring him forth to the people. Pe- 
ter, therefore, was kept in prison, but earnest 
prayer, without ceasing, was made by the con- 
eregation to God for him. 

And when Herod would have brought him 
forth, in that night, Peter was sleeping between 
two soldiers, bound with two chains; and 
keepers, before the door, guarded the prison. 


| And behold a messenger of the Lord stood near, 


and a light shone in the prison, and, striking 
Peter on the side, he raised him up, saying, Rise 
up quickly. And his chains fell off from his 
hands. And the messenger said to him, Gird 
yourself and bind on your sandals. And he did 
so. And he said to him, Cast your garment 
around you, and follow me. And Peter went 
out and followed him, and had not perceived 
that what was done by the messenger was real, 
but thought that he saw a vision. 


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ACTS OF THE APOSTLES. 





When they had passed the first and the 
second watch, they came to the iron gate, that 
leads into the city; which opened spontane- 
ously to them; and they went out, and passed 
on through one street. And forthwith the mes- 
senger departed from him. Then Peter, hav- 
ing come to himself, said, Now I certainly 
know that the Lord has sent his messenger, and 
has delivered me out of the hands of Herod, 
and from all the expectation of the people of 
the Jews. 

And when he had considered the matter, he 
went to the house of Mary, the mother of John, 
whose surname was Mark, where many were 
assembled, praying. And when he knocked at 
the door of the gate, a maid servant, named 
Rhoda, went to hearken. And recognizing 
Peter’s voice, she did not open the gate, for 
gladness ; but ran in and told them that Peter 
was standing before the gate. And they said 
to her, You are crazy. But she confidently 
affirmed that it was even so. Then they said, 
It is his messenger.  Dut Peter continued 
knocking. And when they had opened the 
door, and saw him, they were astonished. But 
he, beckoning to them with the hand to be 
quiet, declared to them how the Lord had 
brought him out of the prison. And he said, 
Go tell these things to James, and to the breth- 
ren. And he departed and went to another 
place. 

Now, as soon as it was day, there was no 
small stir among the soldiers, as to what had 
become of Peter. And when Herod had sought 
for him, and did not find him, he examined the 
keepers, and commanded that they should be 
put to death. And he went from Judea to Cæ- 
sarea, and abode there. 

And Herod being enraged at those of Tyre 
and Sidon, they eame with one accord to him, 
and, having made Blastus, the king's chamber- 
lain, their friend, desired peace ; because their 
country was supported by the king's country. 
And, on an appointed day, Herod, arrayed in 
royal apparel, sat on his throne, and made a 
speech to them. And the people shouted, say- 
ing, It is the voice of a God, and not of a man. 
And immediately a messenger of the Lord 





| attendant. 
| the whole island as far as Paphos, they found 








| the proconsul from the faith. 
| called Paul), filled with the Holy Spirit, having 


smote him because he did not eive God the 
glory. And, having been eaten by worms, he 
expired. 

But the word of God continued to grow, and 
extend. And Barnabas and Saul returned from 
Jerusalem, when they had fulfilled their minis- 
try, and took with them John, whose surname 
was Mark. 


XIII.—Now there were in the congregation 
that existed in Antioch, certain prophets and 
teachers, as Barnabas and Simeon, who is called 
Niger, and Lucius the Cyrenian, and Manaen, 
who had been brought up with Herod the Te- 
trarch, and Saul. While they were ministering 
to the Lord, and fasting, the Holy Spirit said, 
Separate for me Barnabas and Saul to the 
work, for which I have called them. And 
when they had fasted, and prayed, and laid 
their hands on them, they sent them away. So 
they, being sent forth by the Holy Spirit, went 
down into Seleucia; and thence they sailed into 
Cyprus. And when they were in Salamis, they 
preached the word of God in the synagogue 
of the Jews, and they had also John as their 
And when they had gone through 


a certain sorcerer, a false prophet, a Jew, 
whose name was Bar-Jesus—who was with the 
proconsul of the country, Sergius Paulus, a pru- 
dent man ; who called for Barnabas and Saul, 
and desired to hear the word of God. But 
Elymas, the sorcerer (for so is his name, being 
translated), opposed them, seeking to turn aside 
Then Saul (also 


looked earnestly upon him, said, O full of all 
subtilty and all mischief, son of the Devil, 
enemy of all righteousness, will you not cease 
to pervert the right ways of the Lord? And 


| now behold the hand of the Lord is upon you, 


and you shall be blind, not seeing the sun for a 
season. And immediately there fell on him a 
mist, and a darkness; and he went about seek- 
ing some persons to lead him by the hands. 
Then the proconsul, having seen what was 
done, believed, being astonished at the doctrine 
of the Lord. 


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2 forty years. 


ACTS OF THE APOSTLES. 





And, loosing from Paphos, they who were 
with Paul came into Perga of Pamphilia ; and 
John, departing from them, returned into Jeru- 
salem. 

"But they themselves, departing from Perga, 
came into Antioch of Pisidia, and went into the 
synagogue on the sabbath-day, and sat down. 
And, after the reading of the Law and the 
Prophets, the rulers of the synagogue sent to 
them, saying, Brethren, if you have a word of 
exhortation for the people, speak it. 

Then Paul stood up, and waving with his 
hand, he said: Israelites, and you who fear 
God, hearken. The God of this people chose 
our Fathers and exalted the people, when they 
dwelt as strangers in the land of Egypt, and 
with a high arm he brought them out of it. 
And for about the period of- forty years he 
nourished them in the wilderness. And when 
he had subjected seven nations, in the land of 
Canaan, he divided their land to them by lot. 
And after these things, during about four hun- 
dred and fifty years, he gave them judges until 
Samuel, the Prophet. 

And after that they asked a king for them- 
selves. And God granted to them Saul the son 
of Kish, a man of the tribe of Benjamin, during 
And having removed him, he 
raised up for them David, to be king; to whom 
also he testified, saying, “I have found David, 
the son of Jesse, a man after my own heart,” 
who shall perform all my desires. Of this 
man’s seed has God, according to promise, 
brought up for Israel a saviour—Jesus; John 
having first preached, before his entrance on 
his work, an immersion of reformation to all the 
people of Israel. Now while John was com- 
pleting his course, he said, Whom do you sup- 
pose me to be? I ат поб һе. But behold, one 
is coming after me, the shoes of whose feet I am 
not worthy to loose. Brethren, sons of the race 
of Abraham, and those among you who fear 
God, to you is the word of this salvation sent. 
For they who dwell in Jerusalem, and their 
rulers, not knowing him, and the utterances of 
the prophets, which are read every sabbath, 
have, in condemning him, fulfilled them. And 
although they found not the least cause of death 











in him, yet they desired Pilate to put him to 
death. And when they had fulfilled all that 
was written of him, they took him down from 
the tree, and laid him in a sepulchre. 
raised him from the dead; and he was seen 
many days by those who came up with him 
from Galilee into Jerusalem, who are his wit- 
nesses to the people. And we are declaring to 
you glad tidings, how that the promise, which 
was made to the fathers, God has completely 
fulfilled the same to us their children, he having 
raised up Jesus; as it is also written in the 
second Psalm, “ Thou art my Son, to-day I have 
begotten thee." And that he raised him up 
from the dead, no more to return to corruption, 
he said thus, “I will give to you the faithful 
mercies of David.” Wherefore he says also, in 
another psalm, “ Thou wilt not give up thy Holy 
One to see corruption.” For David, indeed, 
after he had served his own generation by the 
will of God, fell asleep, and was added to his 
fathers, and saw corruption. But he whom God 
raised again, did not see corruption. 

Be it known to you therefore, brethren, that 
through this person is announced to you the for- 
giveness of sins. And by him all that believe 
are justified from all things from which you 
could not be justified by the law of Moses. 
Beware, then, lest that come upon you which is 
written in the prophets; Behold, you despisers, 
and wonder and perish. For I execute a work 
in your days, a work which you will not be- 
lieve, though any one should fully declare it to 
you. And as they were going out, the Gentiles 
besought them, that these words might be 
spoken to them the next sabbath. Now when 
the congregation was dispersed, many of the 
Jews and religious proselytes followed Paul 
and Barnabas, who, addressing them, persuaded 
them to persevere in the grace of God. And 
on the next sabbath, almost the whole city as- 
sembled to hear the word of God. But when 
the Jews saw the multitudes, they were filled 
with zeal, and spoke against those things which 
were spoken by Paul, contradicting and revil- 
ing. Then Paul and Barnabas became bold, 
and said; It was necessary that the word of 
God should first have been spoken to you. But 


But God : 


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ACTS OF THE APOSTLES. 





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10 


seeing you put it from you, and judge your- 
selves unworthy of the everlasting life, behold 
we turn to the Gentiles. For so has the Lord 
commanded us, saying ; I have placed you for 
a light of nations that you might be for salva- 
tion even to the ends of the earth. On hearing 
this the Gentiles rejoieed, and glorified the 
word of the Lord, and as many, as were deter- 
mined for everlasting life, believed. And the 
word of the Lord was published throughout all 
the region. But the Jews stirred up the devout 
and honorable women, and the chief men of the 
city, and raised a persecution against Paul and 
Barnabas, and expelled them out of their bor- 
ders. But they shook off the dust of their fect 
against them, and went into Iconium. And the 
disciples were filled with joy and with the Holy 
Spirit. 


XIV.—Anp it oceurred in Iconium, that they, 
at the same time, went into the synagogue of 
the Jews, and spoke so that a great multitude, 
both of the Jews, and also of the Hellenists, 
believed. But the unbelieving Jews stirred up 
the Gentiles, and disaffected their minds against 
the brethren. For a lone time, therefore, they 
continued there speaking boldly respecting the 
Lord who attested the word of his grace, grant- 
ing signs and wonders to be done by their 
hands. 

But the multitude of the city was divided. 
Some were with the Jews, and the others with 
the Apostles. 
by the Gentiles, and also by the Jews with their 
rulers, to use them spitefully, and to stone them, 
they, being aware of it, fled down into Lystra 
and Derbe, cities of Lycaonia, and into the sur- 
rounding country. And there they announced 
the gospel. 


And, a certain man in Lystra was sitting, im- | 


potent in his feet, a cripple from his birth ; who 
had never walked. The same heard Paul 
speak ; who, looking intently upon him, and 
perceiving that he had faith to be healed, 
said with a loud voice, Stand upright on your 
feet. And he leaped and walked. And when 
the people saw what Paul had done, they raised 
their voices, saying in the Lycaonian, The gods 


And when there was a rush, both | 











are come down to us, in the likeness of men. 


| And they called Barnabas, Zeus, and Paul, 


Hermes, because he was the chief speaker. 
Then the priest of the Zeus that was before the 
city, brought oxen and garlands to the gates, 
and, with the people, wished to offer sacrifices 
to them. Which when the Apostles, Barnabas 
and Paul, heard, they rent their clothes, and 
leaped forth into the crowd, crying out, and 
saying, Why do you do these things? We are 
men of like nature with yourselves, declaring to 
you glad tidings, that you should turn from these 
vanities to the living God, who made the 
heaven, and the earth, and the sea, and all 
things that are in them ; who, in the ages past, 
suffered all the nations to go on in their own 
ways. Nevertheless, he did not leave himself 
without testimony, in that he did good, and gave 
you rain from heaven, and fruitful seasons, filling 
your hearts with food and gladness. And with 
these sayings they scarcely restrained the people, 
that they did not offer sacrifice to them. Then 
Jews came over from Antioch and Iconium : and 
having persuaded the multitudes, and having 
stoned Paul, they were dragging him out of the 
city, supposing that he was dead. But, while 
the disciples were standing about him, rising up, 
he entered into the city. And the next day he 
went out with Barnabas into Derbe. And when 
they had announced the glad tidings to that city, 
and made many disciples, they returned into 
Lystra, and Iconium, and Antioch, confirming 
the souls of the disciples, exhorting them to con- 
tinue in the faith, saying that we must, through 
much tribulation, enter into the kingdom of 
God. And, having appointed for them elders 
in every congregation, and having prayed with 
fastings, they commended them to the Lord, in 
whom they believed. And, having passed 
through Pisidia, they came to Pamphylia. And 
when they had spoken the word in Perga, they 
went down into Attalia ; and thence they sailed 
to Antioch, whence they had been commended 
to the grace of God, for the work which they 
performed. 

And when they came, and had assembled the 
congregation, they rehearsed all that God had 
done with them, and that he had opened a door 


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ACTS OF THE APOSTLES. 





of faith to the nations. And they continued no 
little time with the disciples. 


ХУ.—Амр certain persons that came down 
from Judea, taught the brethren, saying, Un- 
less you are circumcised after the custom of 
Moses, you can not be saved. When, therefore, 
Paul and Barnabas had no little dissension and 
discussion with them, they determined that 
Paul and Barnabas and certain others of them, 
should go up into Jerusalem to the Apostles 
and elders about this question. And being 
brought on their way by the congregation, they 
passed through Phenicia and Samaria, declaring 
the conversion of the Gentiles; and caused 
great joy to all the brethren. 

And when they were come into Jerusalem, 
they were received by the congregation, and by 
the Apostles and elders, and they declared all 
things that God had done by them. But some 
of the sect of the Pharisees, who believed, rose 
up, saying, that it was necessary to circumcise 
them, and to command them to keep the law of 
Moses. 

And the Apostles and elders came together 
to consider of this matter. And when there 
had been much discussion, Peter rose up and 
said to them, Brethren, you know that at first 
God made choice among us, that the Gentiles, 
by my mouth, should hear the word of the 
Gospel, and believe. And God, who knows the 
hearts, bore them testimony, giving them the 
Holy Spirit, even as to us; and put no differ- 
ence between us and them, having purified their 
hearts by the faith. Now, therefore, why do 


! 





you try God by putting a yoke upon the neck | 


of the disciples, which neither our fathers, nor 
we, were able to bear? But, through the grace 
of the Lord Jesus, we believe that we shall be 
saved, even as they. 

Then all the multitude were silent, and heard 
Barnabas and Paul declaring what signs and 
wonders God had wrought among the Gentiles 
by them. 

And after they were silent, James addressed 
them, saying, Brethren, hearken to me. Simeon 
has declared how God first visited the Gentiles, 
to take out of them, a people for his name. 





And with this the words of the prophets agree ; 
as it is written, After this I will return, and 
will rebuild the tabernacle of David which is 
fallen down, and I will rebuild its ruins, and I 
will set it up; that the rest of men may seek 
after the Lord, even all the nations, upon whom 
my name is called, says the Lord, who does all 
these things. Known to God from everlasting 
are all his works. Wherefore my judgment is, 
not to trouble those who from among the Gen- 
tiles turn to God; but to write to them, that 
they abstain from pollutions of the idols, and 
fornication, and things strangled, and blood. 
For, from ancient times, Moses has, in every 
city, those who preach him, being read in the 
synagogues every sabbath. 

Then it pleased the Apostles and the elders, 
with the whole congregation, to send chosen 
men, from among themselves, to Antioch, with 
Paul and Barnabas ;—Judas, surnamed Barsabas, 
and Silas, leading men among the brethren. 
And they wrote by them these words:—The 
Apostles, and elders, and brethren, greeting— 
To the brethren of the Gentiles in Antioch, and 
Syria, and Cilicia. Since we have heard, that 
some persons who went out from us, have trou- 
bled you with words, subverting your souls, say- 
ing, You must be circumcised, and keep the 
law; to whom we gave no commandment; it 
seemed good to us, being assembled with one 
accord, to send chosen men to you, with our be- 
loved Barnabas and Paul; men who have haz- 
arded their lives for the name of our Lord Jesus 
Christ. We have sent, therefore, Judas and 
Silas, who also themselves will tell you the 
same things by word of mouth. For it segmed 
good to the Holy Spirit, and to us, to lay on 
you no greater burden than these necessary 
things; to abstain from meats offered to idols, 
and from blood, and from things strangled, and 
from fornication; from which, if you keep 
yourselves, you will do well. Farewell. 80, 
then, having been dismissed, they came into An- 
tioch : and when they had assembled the multi- 
tude, they delivered the epistle; and having 
read it, they rejoiced over the consolation. 
And Judas and Silas, being also themselves 
prophets, exhorted the brethren with many 


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ACTS OF THE APOSTLES. 





33 


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41 


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10 


words, and established them. And after they 
had made some stay, they were dismissed, with 
peace from the brethren to the Apostles. But 
it pleased Silas to remain there still. Paul and 
Barnabas, also, continued in Antioch, teaching 
and preaching the word of the Lord, with many 
others also. 

And some days after, Paul said to Barnabas, 
Let us visit the brethren in every city, in which 
we have preached the word of the Lord, fo see 
how they do. And Barnabas determined to 
take John with them, whose surname was Mark. 
But Paul thought it not proper to take him 
with them, who departed from them in Pamphy- 
lia, and did not go with them into the work. 
And there arose a contention so that they 
separated one from the other; and Barnabas 
took Mark, and sailed into Cyprus. But Paul 
chose Silas, and departed, being commended by 
the brethren to the favor of God. And he 
went through Syria and Cilicia, establishing the 
congregations. 


XVI.—Tuen Paul came to Derbe and Lystra ; 
and, behold, a disciple was there, named Timo- 
thy (the son of a woman who was a Jewess and 
a believer, but his father was a Greek), who was 
well attested by the brethren in Lystra and 
Teonium. Paul wished him to go forth with 
him, and took and circumcised him, because of 
the Jews who were in these quarters : for they all 
knew that his father was a Greek. And as they 
went through the cities, they delivered to them, 
for their observance, the decrees that had been 
ordained by the Apostles and elders who were 
in Jerusalem. And so were the congregations 
established in the faith, and daily increased in 
number. 

Now when they had gone throughout Phrygia, 
and the region of Galatia, and (being forbidden 
by the Holy Spirit to speak the word in Asia) 
after they came to Mysia, they attempted to go 
into Bithynia ; but the Spirit suffered them not. 
So passing along Mysia, they came to Troas. 
And a vision appeared to Paul in the night. 
There stood a man, a Macedonian, who besought 
him, saying, come over into Macedonia, and help 
us. And after he had seen the vision, we imme- 


| Romans. 








diately endeavored to go forth into Macedonia, 
being assured that the Lord had ealled us to 
preach the gospel to them. Therefore, loosing 
from Troas, we ran by a straight course to 
Samothrace, and the next day to Neapolis ; and 
thence to Philippi, which is a chief city of that 
part of Macedonia, and a colony. And we 
abode in that city some days. And on the sab- 
bath, we went out of the city by the side of a 
river, where there was a customary place of 
prayer ; and we sat down, and spoke to the 
women that resorted there. And a woman, 
named Lydia, a seller of purple, of the city of 
Thyatira, who worshiped God, heard us ; whose 
heart the Lord opened, to attend to the things 
spoken by Paul. And when she was immersed, 
and her household, she besought us, saying, 
Since you have judged me to be faithful to the 
Lord, come into my house, and there remain. 
And she constrained us. 

And as we went to prayer, a certain maid, 
having a spirit of divination, met us, who brought 
her masters much gain by soothsaying. The 
same followed Paul and us, and cried, saying, 
These men are the servants of the most high 
God, who show to us the way of salvation. 
And this she did many days ; but Paul, outraged, 
turned and said to the spirit, I command you in 
the name of Jesus Christ to come out of her. 
And he eame out the same hour. And when 
the masters saw that the hope of their gain was 
gone, they caught Paul and Silas, and drew 
them into the market-place, before the magis- 
trates. And brought them to the magistrates, 
saying, These men, being Jews, do exceedingly 
trouble our city, and teach eustoms, which are 
not lawful for us to receive, or to observe, being 
And the multitude rose up together 
against them, and the magistrates, having torn 
off their garments, commanded to beat them. 


And when they had laid many stripes on them, 2: 


they east them into prison, charging the jailer 
to keep them safely ; who, having received such 
a charge, thrust.them into the inner prison, and 
made their feet fast in the stocks. And at mid- 


| nieht Paul and Silas prayed and sung praises to 
God ; and the prisoners heard them ; and sudden- : 
| ly there was a great earthquake, so that the foun- 


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ACTS OF THE APOSTLES. 


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dations of the prison were shaken, and immedi- 
ately all the doors were opened, and every one’s 
bands were loosed. And the keeper of the 
prison, awaking out of his sleep, and seeing the 
prison-doors open, drew his sword, and would 
have killed himself, supposing that the prisoners 
had fled. But Paul cried with a loud voice, 
saying, Do yourself no harm: for we are all 
here. Then he called for lights, and sprung in, 
and eame trembling, and fell down before Paul 
and Silas, and brought them out, and. said, Sirs, 
what must I do, in order to be saved? And 
they said, Believe on the Lord Jesus Christ, and 
you shall be saved, and your family. And they 
spoke to him the word of the Lord, and to all 
who were in his house. And he took them the 
same hour of the night, and washed their stripes, 
and was immediately immersed, he and all his 
family. And when he had brought them into 
his house, he set food before them, and rejoiced, 
believing in God with all his family. And 
when it was day, the magistrates sent the 
officers, saying, Release those men. And the 
keeper of the prison told Paul, The magistrates 
have sent to release you; now, therefore, de- 
part, and go in peace. But Paul said to them, 
They have beaten us openly uncondemned, be- 
ing Romans, and have cast us into prison, and 
now do they cast us out privately? Nay, in- 
deed, but let them come themselves, and lead us 
out. And the officers told these words to the 
magistrates, and they feared when they heard 
that they were Romans. And they came and 
besought them, and led them out, and desired 
them to depart out of the city. And they went 
out of the prison, and entered into the house 
of Lydia, and when they had seen the breth- 
ren, they exhorted them, and departed. 


XVII.—Now when Paul and Silas had passed 
through Amphipolis and Apollonia, they came 
to Thessalonica, where there was the syna- 
gogue of the Jews. And Paul, as his custom 
was, went in to them, and three sabbaths 
reasoned with them from the Scriptures, open- 
ing them and setting forth that the Christ must 
suffer, and rise again from the dead ; and that 
this Jesus, whom J announce to you, is the 











Christ. And some of them believed and adher- 
ed to Paul and Silas; and of the devout Greeks 
a great multitude, and of the principal women 
not a few. 

But the Jews who did not believe, moved with 
envy, gathered some vile men of the street 
idlers, and raised a mob, and set all the city in 
an uproar, and assaulted the house of Jason, 
and sought to bring them out to the people ; but 
not finding them, they dragged Jason and cer- 
tain brethren before the city rulers, exclaiming, 
These men, who have turned the world upside 
down, are come hither also; whom Jason has 
received ; and all these act contrary to the de- 
crees of Cesar, saying, That there is another 
king,—Jesus. And they troubled the people, 
and the rulers of the city, when they heard these 
things. And having taken security of Jason 
and the others, they dismissed them. And the 
brethren immediately sent away Paul and Silas 
by night to Berea, who coming thither went into 
the synagogue of the Jews. Now these were 
more noble-minded than those of Thessalonica, 
in that they received the word with all readi- 
ness of mind, searching the Scriptures daily, to 
see if these things were so. Therefore many of 
them believed ; also of honorable women, who 
were Greeks, and men, not a few. But when 
the Jews of Thessalonica knew that the word of 
of God was preached by Paul in Berea, they 
came thither also, and stirred up the rabble. 
And then the brethren, immediately sent away 
Paul even to the sea. But Silas and Timothy 
abode there still. And they who conducted 
Paul, brought him to Athens; and having re- 
ceived a commandment to Silas and Timothy to 
come to him, as soon as possible, they departed. 

Now while Paul was waiting for them at 


Athens, his spirit was roused in him, when he 


saw the city wholly devoted to idols. There- 


| fore he disputed in the synagogue, with the 


Jews, and with the devout persons, and in the 
market, daily, with those who met with him. 
Then certain philosophers of the Epicureans 
and of the Stoics encountered him; and some 
said, What would this chatterer say? and 
others, He seems to be a publisher of foreign 
gods, because he announced to them Jesus and 


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ACTS OF THE APOSTLES. 





the resurrection. Now they took him and 
brought him to the Areopagus, saying, Can we 
know what this new doctrine is, of which you 
speak? For you bring some strange things to 
our ears. We wish, therefore, to know what 
these things mean. 

For all Athenians and strangers who were 
there, spent their time in nothing else, but either 
Then 
Paul stood up in the midst of the Areopagus, 
and said, Athenians! I perceive that, in every 
respect, you are exceedingly devotional. For 
as I passed along and observed the objects 
of your worship, I found an altar with this 
inscription, То AN Unknown Gop: him, 
therefore, whom you, not knowing, worship, I 
declare to you. 

God who made the world and all things in it, 
seeing that he is Lord of heaven and of earth, 
dwells not in temples made with hands ; neither 
is ministered to by men’s hands, as though he 
needed anything, seeing he gives to all life and 
breath, and all things; and has made of one 
blood every nation of men, to dwell on all the 
face of the earth, having determined the ap- 
pointed seasons and limits of their abode ; that 
they should seek the Lord, if, perhaps, they 
might feel after him and find him; although, 
indeed, he is not far from any one of us; for 
by him we live, and move, and have our being ; 
as even some of your own poets have said ; 


For we, indeed, his offspring are. 


Since, then, we are the offspring of God, we 
ought not to think that the Godhead is like to 
gold or silver, graved by art or man’s device. 
And the times of this ignorance God over- 
looked, but now commands all men every where, 
to reform. Because he has appointed a day, in 
which he will judge the world in righteousness, 
by that man whom he has appointed, giving 
assurance to all, having raised him from the 
dead. And when they heard of a resurrection 
of the dead, some mocked; and others said, 
We will hear you again concerning this mat- 
ter. So Paul departed from among them. 


34 But certain persons adhered to him and be- 


lieved: among whom was Dionysius the Areo- 








pagite, and a woman named Damaris, and others 
with them. 


XVIIL—A rrzn these things Paul left Athens, 
and went to Corinth. And having found a 
certain Jew named Aquila, born in Pontus, 
lately come from Italy, with his wife Priscilla 
(because Claudius had commanded all the Jews 
to depart from Rome), he came to them. And 
beeause he was of the same trade, he abode 
with them; and worked: for by occupation 
they were tent-makers. And he reasoned in 
the synagogue every sabbath, and endeavored 
to persuade both Jews and Greeks. But when 
Silas and Timothy were come from Macedonia, 
Paul was constrained in spirit, earnestly testi- 
fying to the Jews that Jesus was the Christ. 

And when they resisted and reviled, he shook 
his raiment, and said to them, Your blood be on 
your own heads. Iam clean. Henceforth I will 
go to the Gentiles. And he departed thence, 
and entered into the house of a certain man 
named Justus, who worshiped God, whose 
house was adjacent to the synagogue. But 
Crispus, the chief ruler of the synagogue, be- 
lieved on the Lord with all his family: and 
many of the Corinthians, hearing, believed, and 
were immersed. Then the Lord said to Paul, in 
a vision by night, Be not afraid, but speak, and 
be not silent; for I am with you, and no man 
shall assail you to hurt you: for I have many 
people in this city. And he continued there a 
year and six months, teaching the word of God 
among them. 

And when Gallio was governing Achaia as 
proconsul, the Jews, with one consent, made 
insurrection against Paul, and brought him to 
the judgment-seat, saying, This fellow persuades 
men to worship God contrary to the law. 

And as Paul was about to open his mouth, 
Gallio said to the Jews, Were it, indeed, a 
matter of wrong, or a wicked act, Jews, it would 
be reasonable that Ishould bear with you. But 
if it be a question concerning a doctrine, and 
names, and your law, look you to it: for I will 
not be a judge of these matters. And he drove 
them from the judement-seat. Then all the 
Greeks took Sosthenes, the ruler of the syna- 


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ACTS OF THE APOSTLES. 


gogue, and beat him before the judgment-seat : 
and Gallio cared for none of these things. 

And Paul tarried yet many days, and, having 
bid adieu to the brethren, sailed forth into Syria, 
and with him Priscilla and Aquila; having 
shorn his head in Cenchrea: for he had a vow. 
And he eame into Ephesus, and left them there. 
But he himself, entering into the synagogue, 
reasoned with the Jews, and though they 
requested him to remain longer time with them, 
he did not consent: but bade them farewell, 
saying, I must by all means keep the approach- 
ing feast at Jerusalem : but I will return to you 
again, if God will; and he sailed from Ephesus. 
And after he had gone down to Cesarea, and 
gone up and saluted the congregation, he went 
down to Antioch. 

And having spent some time there, he de- 
parted, passing through all the country of 
Galatia and Phrygia, in order, establishing all 
the disciples. 

And a certain Jew, named Apollos, born at 
Alexandria, an eloquent man, and mighty in the 
Seriptures, came down to Ephesus. This man 
was instructed in the way of the Lord, and being 
fervent in spirit, he spoke and taught diligently 
the things concerning the Lord, though he knew 
only the immersion of John. And he began to 
speak boldly in the synagogue: whom, when 
Aquila and Priscilla had heard, they took him 
to them, and expounded to him the way of God 
more accurately. And when he was disposed to 
pass into Achaia, the brethren wrote, exhorting 
the disciples to receive him: who, when he had 
come, afforded much aid to them who had 
believed, through the gift which he had: for he 
powerfully and thoroughly in public convinced 
the Jews, clearly showing by the Scriptures, that 
Jesus was the Christ. 


XIX.—Anp while Apollos was at Corinth, 
Paul having passed through the upper parts, came 
into Ephesus ; and finding certain disciples there, 
he said to them, Did you on believing receive the 
Holy Spirit? And they said to him, we have 
not, indeed, heard, that there is a Holy Spirit. 
And he said to them, Into what then were you 
immersed? And they said, Into John’s immer- 








13 





sion. Then said Paul, John, indeed, administered 
an immersion of reformation, saying to the peo- 
ple, that they should believe on him who would 
come after him, that is, on Jesus the Christ. 
Having heard this, they were immersed into the 
name of the Lord Jesus. And when Paul had 
laid his hands on them, the Holy Spirit came on 
them, and they spoke with tongues, and prophe- 
sied: now all the men were about twelve. 
And he went into the synagogue, and spoke 
boldly for about three months, discussing and 
persuading as to things concerning the kingdom 
of God. But when some were hardened, and 
believed not, but spoke evil of the way, in the 
presence of the multitude, he departed from them 
and separated the disciples, discussing daily in 
the school of one Tyrannus. And this continued 
during two years; so that all those who dwelt 
in Asia heard the word of the Lord Jesus, both 
Jews and Greeks. And God worked special 
miracles by the hands of Paul: so that from his 
body were carried to the sick, handkerchiefs, or 
aprons, and the diseases departed from them, 
and the evil spirits went out of them. Then 
certain of the Jewish exorcists, who went about 
from place to place, also attempted to pronounce 
the name of the Lord Jesus upon those who had 
evil spirits, saying, We adjure you by the Jesus 
whom Paul preaches. And there were seven 
sons of one Sceya, a Jew and chief of the priests, 
who did so. And the evil spirit answered and 
said, Jesus I acknowledge, and Paul I know : but 
who are you? And the man in whom the evil 
spirit was, leaped on them, and overcame them, 
and prevailed against them; so that they fled 
out of that house naked and wounded. And 
this was known to all the Jews and Greeks dwel- 
ling at Ephesus; and fear fell on them all, and 
the name of the Lord Jesus was magnified. 
And many who believed came, and confessed, 
and declared their deeds. Many of them also, 
who practiced magic arts, brought together their 
books, and burnt them in the presence of all, 
and they counted the price of them, and found 
it fifty thousand pieces of silver. So powerfully 
erew the word of God, and prevailed. 

When these things were ended, Paul firmly 
purposed in spirit, when he had passed through 


> 


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ACTS OF THE APOSTLES. 





Macedonia, and Achaia, to go to Jerusalem, say- 
ing, after I have been there, I must also see 
Rome. So he sent into Macedonia two of those 
who ministered to him, Timothy and Erastus: 
but he himself stayed in Asia for a season. And 
the same time there arose no small stir about 
the way. For a certain man, named Demetrius, 
a silversmith, who made silver shrines for Ar- 
temis, brought no small gain to the artisans ; 
whom he called together, with the workmen of 
like occupation, and said, Sirs, yow know well 
that, by this employment we have our prosperity. 
Moreover, you sce and hear that, not only at 
Ephesus, but almost throughout Asia, this Paul 
has persuaded and turned aside many people, 
saying that they are no gods which are made 
with hands; so that not only this our trade is 
in danger of coming into contempt; but also 
that the temple of the great goddess Artemis 
will be despised, and her magnificence destroyed, 
whom all Asia and the world worship. 

And when they heard this, they were full of 
wrath, and cried out, saying, Great is Artemis 
of the Ephesians. And the whole city „was 
filled with tumult, and having caught Gaius and 
Aristarchus, Macedonians, Paul's companions in 
travel, they rushed with one accord into the 
theatre. And when Paul would have gone in 
to the people, the disciples suffered him not. 
And some of the chief men of Asia, who were 
his friends, sent to him, entreating him not to 
venture himself into the theatre. Some, there- 
fore, cried one thing, and some another : for the 
assembly was confused, and the greater part 
knew not wherefore they were come together. 
And they drew Alexander out of the crowd, the 
Jews urging him forward. And Alexander, 
waving the hand, would have made his defense 
to the people. But when they knew that he 
was a Jew, all with one voice, about the space 
of two hours, eried out, Great is Artemis of the 
Ephesians. 

And when the city-clerk had appeased the 
people, he says, Ephesians, what man is there 
who knows not that the city of the Ephes- 
ians is a worshiper of the great Artemis, and 
of the image which fell down from Jupiter? 


96 Seeing then that these things can not be spoken 














against, you ought to be quiet, and to do 
nothing rashly. For you have brought hither 
these men, who are neither robbers of temples, 
nor yet revilers of your goddess. Therefore, 
if Demetrius, and the artisans that are with 
him, have a complaint against any man, the law 
is open, and there are proconsuls: let them 
accuse one another. But if you inquire any 
thing concerning other matters, it shall be deter- 
mined in the lawful assembly. For we are in 
danger of being called in question for this day's 
uproar, there being no cause in reference to 
which we shall be able to give an account of 
this concourse. And when he had thus spoken, 
he dismissed the assembly. 


XX.—Axpn after the disturbance had ceased, 
Paul called to him the disciples, and embracing 
them, departed to go into Macedonia. And 
when he had gone over those parts, and had 
given them much exhortation, he came into 
Greece, and having spent three months there, 
he resolved to return through Macedonia, the 
Jews having laid wait for him, as he was about 
to embark for Syria. And there accompanied 
him to Asia, Sopater of Berea, and of the Thes- 
salonians, Aristarchus and Seeundus; and Gaius 
of Derbe, and Timothy ; and of Asia, Tychicus 
and Trophimus. And these going before, tar- 
ried for us at Troas. And we sailed away 
from Philippi, after the days of unleavened 
bread, and eame to them to Troas, in five days, 
where we abode seven days. 

And on the first day of the week, when we 
came together for the breaking a loaf, Paul 
discoursed with them, ready to depart on the 
morrow, and continued his speech till midnight. 
And there were many lamps in the upper 
chamber, where we were assembled together. 
And there sat in the open window a certain 
young man, named Eutychus, who had fallen 
into a deep sleep: and as Paul was long dis- 
coursing, he sunk down with sleep, and fell 
from the third story, and was taken up dead. 
And Paul went down, and fell upon him, and 
embracing him, said, Be not troubled, for his 
life is in him. And when he had come up, 
and had broken the loaf, and eaten, and talked 


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ACTS OF THE APOSTLES. 





a long while, even till day-break, so he depart- 
ed. And they brought the young man alive, 
and were not a little comforted. And we went 
forward to the ship, and sailed to Assos, there 
intending to take in Paul: for so he had 
appointed, intending himself to go on foot. 
And when he met us at Assos, we took him in, 
and came to Mitylene. And haying sailed 
thence, we came the next day over against 
Chios; and the next day we arrived at Samos, 
and remained at Trogyllium ; and the next day 
we came to Miletus; for Paul had determined 
to sail past Ephesus, that he might not spend 
the time in Asia; for he hastened, if it were 
possible for him, to be at Jerusalem on the day 
of Pentecost. And from Miletus he sent to 
Ephesus, and called for the elders of the con- 
gregation. And when they were come to him, 
he said to them: You well know from the first 
day that I eame into Asia, in what manner I 
have always been with you, serving the Lord 
with all humility of mind, and with many tears 
and trials, which befell me by the plots of the 
Jews: and that I have kept back nothing that 
was profitable, but have declared to you, and 
have taught you both publiely, and from house 
to house, testifying both to the Jews and 
Greeks, reformation toward God, and faith 
toward our Lord Jesus Christ. And now be- 
hold, I go bound in spirit to Jerusalem, not 
knowing the things which will befall me there : 
except that the Holy Spirit testifies in every 
city, saying, that bonds and afflictions await me. 
But none of these things move me, neither count 
I my life dear to myself, so that I may finish my 
course with joy, and the ministry which I have 
received from the Lord Jesus, to testify the 
gospel of the grace of God. And now behold, 
I know that you all, among whom I have gone 
preaching the kingdom of God, will see my 
face no more, wherefore I take you to witness 
this day, that I am clear from the blood of all. 
For I have kept nothing back, but have declar- 
ed to you the whole counsel of God. Take 
heed, therefore, to yourselves, and to all the 
flock in which the Holy Spirit has constituted | 
you overseers, to feed the congregation of the | 


Lord, which he has purchased with his own | 





| apparel. 





blood. For I know this, that after my depar- 
ture fierce wolves will enter in among you, not 
sparing the flock. Also from among your own- 
selves, men will arise, speaking perverse things, 
to draw away disciples after them. Therefore 
watch, and remember, that during three years I 
ceased not to warn every one night and day 
with tears. And now, brethren, I commend you 
to God, and to the word of his grace, which is 
able to build you up, and to give you an inherit- 
ance among all them who are sanctified. I 
have coveted no man’s silver, or gold, or 
You yourselves know, that these 
hands have ministered to my necessities, and 
to those that were with me. І have shown you 
in all respects that by so laboring you ought 
to support the weak, and to remember the 
words of the Lord Jesus, that he himself said, 
It is more blessed to give than to receive. 
And when he had said this, he kneeled down, 
and prayed with them all. And they all wept 
much, and having fallen on Paul's neck, they 
kissed him, sorrowing especially for the words 
whieh he had spoken, that they would see his 
face no more. And they accompanied him to 
the ship. 


XXI.—WHEN now it came to pass that we 
put to sea, having departed from them, we came 
with a straight course to Cos, and the day fol- 
lowing to Rhodes, and thence to Patara. And 
having found a ship crossing over to Phenicia, 
we went on board, and set sail. Now having 
had a view of Cyprus, and having left it behind 
on the left hand, we sailed to Syria, and landed 
at Tyre: for there the ship was to unlade her 
cargo. And having sought out the diseiples, we 
remained there seven days; who said to Paul, 
through the Spirit, that he should not go up to 
Jerusalem. But having completed the days, we 
went on our way ; and they all with their wives 
and children eondueted us on our way, till we 
were out of the city ; and having kneeled down 
on the shore, we prayed. And having embraced 
one another, we went on board the ship, and 
they returned home. Now we, having com- 
pleted the voyage, came down from Tyre to 
Ptolemais, and saluted the brethren, and 


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remained with them one day. And the next 
day we departed, and came to Cesarea; and 
entering into the house of Philip the evangelist, 


who was one of the seven, we remained with | 


him. Now the same man had four daughters, 
virgins, who prophesied. And as we remained 
there several days, there came down from Judea 
a certain prophet, named Agabus. And when 
he came to us, he took Paul’s girdle, and bind- 
ing his own hands and feet, said, Thus says the 
Holy Spirit, So shall the Jews at Jerusalem bind 
the man who owns this girdle, and shall deliver 
him into the hands of the Gentiles. 

Now when we heard these things, both we, 
and they of that place, besought Paul not to go 
up to Jerusalem. Then Paul answered, What 
do you, weeping and breaking my heart? for I 
am ready not only to be bound, but also to die 
at Jerusalem for the name of the Lord Jesus. 
And when he could not be persuaded, we ceased, 
saying, The will of the Lord be done! 

And after those days we packed up our bag- 
gage, and went up to Jerusalem. There went 
with us certain of the disciples of Cesarea, 
bringing us to Mnason, a Cyprian, an old disci- 
ple, with whom we should lodge. 

Now when we were come to Jerusalem, the 
brethren gladly received us. And the day 
following Paul went in with us to James, and all 
the elders were present. And when he had 
saluted them, he related particularly what things 
God had wrought among the Gentiles through 
his ministry. And when they heard it, they 
glorified the Lord, and said to Paul, You see, 
brother, what myriads of Jews there are who 
have believed ; and they are all zealous for the 
law ; now they have been informed concerning 
you, that you teach all the Jews who are among 
the Gentiles apostasy from Moses, saying that 
they ought not to circumcise their children, 
neither to walk after the customs. What then 
is it? The multitude must needs come together : 
for they will hear that youhavecome. Do this, 
therefore, which we say to you: We have four 
men who have a vow on themselves; taking 
these with yourself, purify yourself with them, 
and bear the charges for them, that they may 
shave their heads; and all will know that those 








ACTS OF THE APOSTLES. 





things of which they were informed concerning 
you, are nothing, but that you yourself also 
walk orderly, and keep the law. 

But as respects the Gentiles who have believ- 
ed, we have already written and concluded that 
they observe no such thing; only that they 
abstain from thines offered to idols, and from 
blood, and from things strangled, and from all 
kinds of lewdness. 

Then Paul took the men, and the next day 
purifying himself with them, entered into the 
temple, announcing the fulfillment of the days of 
purification, till the offerings should be offered 
for-each one of them. 


Now as the seven days were about to be 2 


completed, the Jews who were of Asia, when 
they saw him in the temple, stirred up all the 
people, and laid hands on him, crying out, 
Israelites, help! This is the man who teaches all 
men every where against this people, and the 
law, and this place: and further also has 
brought Greeks into the temple, and has pollut- 
ed this holy place. For they had formerly seen 
with him in the city, Trophimus, an Ephesian, 
whom they supposed that Paul had brought into 
the temple. And all the city was moved, and 
the people ran together, and seizing Paul, they 
dragged him out of the temple: and imme- 
diately the doors were shut. And as they 
were seeking to kill him, word came up to the 
chiliarch of the cohort, that all Jerusalem was 
in confusion; who immediately took soldiers 
and centurions, and ran down upon them. And 
when they saw the chiliarch and the soldiers, 
they ceased from beating Paul. Then the 
chiliareh drew near and took him, and com- 
manded him to be bound with two chains, and 
inquired who he might be, and what he had 
done. But some in the crowd were shouting 
one thing, and some another: and when he 
could not know the certainty, on account of 
the tumult, he commanded him to be led into 
the castle. And when he was on the stairs, it 
came to pass that he was borne by the soldiers, 
on aecount of the violence of the erowd. 
the multitude of the people followed, crying out, 
Away with him! 
led into the castle, he said to the chiliarch, May 


For : 


And as Paul was about to be : 


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ACTS OF THE APOSTLES. 





I speak to you? Who said, Do you know 
Greek? Ате you not then that Egyptian, who 
before these days made an uproar, and led out 
into the wilderness the four thousand assassins ? 
But Paul said, I am, indeed, a Jew from Tarsus, 
a city in Cilicia, a citizen of no mean city ; and 
I beseech you to permit me to speak to the 
people. And when he had permitted him, Paul 
stood on the stairs, and waved with his hand to 
the people; and when there was made a great 
silence, he spoke to them in the Hebrew tongue, 
saying: 


XXII.—BRETHREN, and fathers! Hear my 
defense which I now make to you. And when 
they heard that he spoke the Hebrew tongue, 
they kept the greater silence. And he says, I am 
indeed a Jew, born in Tarsus in Cilicia, yet 
brought up in this city, and taught at the feet of 
Gamaliel, aecording to the perfect law of our 
fathers, and was as zealous toward God, as you 
all are this day. And I persecuted those of 
this way to death, binding and delivering into 
prison both men and women, as also the high 
priest and the whole body of the elders can 
bear me testimony ; from whom also I received 
letters to the brethren, and went to Damascus, 
to bring those that were bound there to Jeru- 
salem, to be punished. And as I was on my 
journey, and was come nigh to Damascus about 
noon, suddenly there shone from heaven a great 
light around me: and I fell to the ground, and 
heard a voice saying to me, Saul, Saul, why do 
you persecute me? And I answered, Who art 
thou, Lord? And he said to me, I am Jesus of 
Nazareth, whom you persecute. And they who 
were with me, saw indeed the light, and were 
afraid: but they understood not the voice of 
him that spake to me. And I said, What shall 
Ido, Lord? And the Lord said to me, Arise, 
and go into Damascus; and there it shall be 
told you concerning all the things which are 
appointed you to do. And as I could not see 
for the splendor of that light, І was led by the 
hand by those who were with me, and came 
into Damascus. And one Ananias, a devout 
man according to the law, well spoken of among 


13 all the Jews who dwelt there, came to me, and 








stood, and said to me, Brother Saul, receive 
your sight, and the same hour I looked up upon 
him. And he said, The God of our fathers has 
chosen you, that you should know his will, and 
see that Just One, and hear the voice of his 
mouth. For you shall be his witness to all 
men, of what you have seen and heard. And 
now why do you delay? Arise, and be immers- 
ed, and wash away your sins, invoking the name 
of the Lord. And when I returned to Jerusa- 
lem, even while I prayed in the temple, І was in 
a trance; and beheld him saying to me, Make 
haste, and go quickly out of Jerusalem; for 
they will not receive your testimony concerning 
me. And I said, Lord, they know that I 
imprisoned, and beat in every synagogue those 
who believed on thee: and when the blood of 
Stephen thy witness, was shed, I also was stand- 
ing by, eonsenting, and kept the raiment of 
them who slew him. Aud he said to me, 
Depart; for I will send you out far hence to the 
Gentiles. 

And they heard him up to this word, and 
then raised their voices, and said, Away with 
such a fellow from the earth; for it is not fit 
that he should live. And as they shouted, and 
threw up their clothes, and cast dust into the 
air, the chiliarch commanded him to be brought 
into the castle, and ordered that he should be 
examined by scourging, that he might ascertain 
wherefore they cried out against him. Ара as 
they were binding him with thongs, Paul said 
to the centurion who stood by, Is it lawful 
for you to scourge a man who is a Roman, 
and uncondemned? When the centurion heard 
that, he went and told the chiliarch, saying, 
Take heed what you are about to do; for this 
man isa Roman. Then the chiliarch came, and 
said to him, Tell me, are you a Roman? He 
said, Yes. And the chiliarch answered, With 
a great sum I obtained this citizenship; and 
Paul said, But I was born with it. Then imme- 
diately they departed from him who were about 
to have examined him ; and the chiliarch also 
was afraid after he knew that he was a Roman, 
and because he had bound him. 

On the next day, being desirous to know with 
certainty on what account he was accused by 


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the Jews, he loosed him from his bonds, and 
commanded the chief priests and all their coun- 
cil to appear, and having brought down Paul, 
he placed him before them. 


XXIII.—Axp Paul, earnestly beholding the 
council, said, Brethren, I have lived to God 
with all good conscience until this day. And 
the high- priest Ananias commanded them who 
stood by him, to strike him on the mouth. 
Then Paul said to him, God will strike you, 
you.whited wall: for do you sit do judge me 
according to the law, and command me to be 
struck contrary to the law? And they who 
stood by, said, Do you revile God’s high priest? 
Then said Paul, I knew not, brethren, that he 
was the high priest; for it is written, You shall 
not speak evil of the ruler of your people. 

But when Paul perceived that the one part 
were Sadducees, and the other Pharisees, he 
cried out in the council, Brethren, I am a Pha- 
risee, the son of a Pharisee: concerning a hope 
and a resurrection of the dead I am now judged. 
And when he had so said, there arose a dis- 
sension between the Pharisees and the Sad- 
dueees; and the multitude was divided. For 
the Sadducees say that there is no resurrection 
nor angel, nor spirit; but the Pharisees confess 
both. And there arose a great clamor; and 
the scribes who were of the Pharisees’ party 
arose, and strove, saying, We find no evil in this 
man: but, if an angel or spirit spoke to him,— 
And when there arose a great dissension, the 
chiliarch, fearing that Paul would have been 
pulled in pieces by them, commanded the sol- 
diery to go down, and take him by force from 
among them, and to bring him into the castle. 
And the night following, the Lord stood by him, 
and said, Take courage, for as you have testi- 
fied of me in Jerusalem, so must you also bear 
testimony in Rome. 

And when it was day, the Jews, having 
formed a eombination, bound themselves under 
а curse, saying that they would neither eat nor 
drink till they had killed Paul: and there were 
more than forty who had formed this con- 
spiracy. And they went to the chief priest and 
elders, and said, We have bound ourselves under 








a great curse, that we will eat nothing till we 
we have slain Paul. Now, therefore, you with 
the council, signify to the chiliarch that he 
bring him down to you to-morrow, as though 
you would inquire something more exactly con- 
cerning him: and we, before he can come near, 
will be ready to kill him. 

And when Paul’s sister’s son heard of the 
ambush, he went and entered into the castle, 
and told Paul. Then Paul called one of the 
centurions to him, and said, Bring this young 
man to the chiliareh ; for he has a certain thing 
to tell him. And so he took him, and brought 
him to the chiliarch, and says, Paul the prisoner 
called me to him, and requested me to bring this 
young man to you. Then the chiliarch took 
him by the hand, and went with him aside 
privately, and asked him, What is that you 
have to say to me? And he said, The Jews 
have agreed to request you, that you would 
bring down Paul to-morrow into the council, as 
though they would inquire something about him 
more perfectly. But do not you yield to them: 
for there lie in wait for him more than forty 
men of them, who have bound themselves with 
an oath, that they will neither eat nor drink till 
they have killed him ; and now are they ready, 
looking for the promise from you. So the 
chiliareh let the young man depart, and charged 
him, Tell no person that you have showed these 
things to me. And he called to him some two 
of the centurions, saying, Make ready two hun- 
dred soldiers, and seventy horsemen, and two 
hundred spearmen, to go to Cesarea, at the 
third hour of the night; and let them provide 
beasts on which they may place Paul, and bring 
him safe to Felix the governor. And he wrote 
a letter after this manner: Claudius Lysias, to 
the most excellent governor Felix, sends greet- 
ing. This man was taken by the Jews, and 
was about to be killed by them; but I came 
with the soldiery, and rescued him, having 
learned that he was a Roman. And when I 
wished to know the cause for which they 
accused him, I brought him forth into their 
council: and found him to be accused about 
questions of their law, but to have nothing laid 
to his charge worthy of death, or of bonds. 


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And when it was told me how the Jews laid 
wait for the man, I sent him immediately to 
you, and gaye commandement to his accusers 
also, to say before you what they had against 
Farewell. 

Then the soldiers, as it was commanded them, 
took Paul, and brought him by night to Antipa- 
tris; and on the morrow they left the horsemen 
to go with him (and returned to the castle) : 
who, when they came to Cesarea, and delivered 
the epistle to the governor, presented Paul also 


94 beforehim. And when the governor had read the 


letter, he asked of what province he was. And 
when he understood that he was of Cilicia, he 
said, I will hear you, when your accusers are 
also come. And he commanded him to be kept 
under guard in the pretorium of Herod. 


XXIV.—Now after five days, Ananias the 
high priest came down to Cesarea with the 
elders, and with a certain orator named Tertul- 
lus, who appeared before the governor against 
Paul. And when he was called, Tertullus 
proceeded to accuse him, saying, Seeing that 
through you we enjoy much peace, and that many 
very worthy deeds are done this nation through 
your prudent administration ; we receive it in 
every way, and everywhere, most noble Felix, 
with all thankfulness. But that I may not weary 
you longer, I pray you of your clemency to hear 
a few words from us. For we have found this 
man a pest, and exciting disturbance among all 
the Jews throughout the world, a chief-leader 
of the sect of Nazarenes: who also has gone 
about to profane the temple: whom we took, 
and would have judged according to our law : 
but the chiliareh Lysias came upon us, and with 
great violence took him away out of our hands, 
commanding his accusers to come to you: by 
examining of whom you yourself may obtain 


. . 
knowledge of all these thing whereof we accuse 


him. And the Jews also assailed him, saying 
that these things were so. 

Then Paul, after that the governor had beck- 
oned to him to speak, answered :—Knowing 
that you have been for many years a judge for 
this nation, I do the more cheerfully answer for 
myself; it being in your power to know that 











there are yet but twelve days since I went up to 
Jerusalem to worship. And they neither found 
me in the temple disputing with any man, neither 
stirring up the people, neither in the synagogue, 
nor in the city: neither can they prove the 
things of which they now accuse me. But this I 
confess to you, that after the way which they call 
a sect, so I worship the God of my fathers, 
believing all things which are written in the law 
and in the prophets: and have a hope towards 
God, which they themselves also entertain, that 
there is to be a resurrection of the dead, both 
of the just and also of the unjust. And in this 
do I exercise myself, to have always a conscience 
void of offense towards God and men. 

Now, after many years, I came in order to 
bring alms to my nation, and to make offerings ; 
on which occasion certain Jews from Asia found 
me purified in the temple, but neither with a 
crowd, nor with tumult: who ought to have 
been here before you to accuse me, had they any 
charge against me ; or else let these themselves 
say, if they found any evil in me, when I stood 
before the council, except it be for this one 
expression which I made standing amoug them, 
Concerning the resurrection of the dead I am 
this day called in question. 

And when Felix heard these things, knowing 
more accurately the things in regard to the way, 
he deferred them, and said, When Lysias the 
chiliareh shall come down, I will thoroughly 
examine the matters between you. And he 
commanded the centurion that Paul should be 
kept, and that he should have a relaxation, and 
that he should forbid none of his acquaintance 
to minister, or come to him. And, after some 
days, when Felix came with his wife Drusilla 
(who was a Jewess), he sent for Paul, and heard 
him concerning the faith in relation to Christ. 
And as he reasoned concerning justice, self- 
government, and the judgment to come, Felix 
trembled, and answered, Go your way for this 
time; when I have a convenient season, I will 
send for you. At the same time hoping that 
money would have been given him by Paul, that 
he might release him, he therefore sent for him 
the oftener, and conversed with him. But after 
two years Felix had a successor, Porcius Festus ; 


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and Felix, willing to show the Jews a favor, left 
Paul bound, 


XXV.—Now when Festus had come into the 
province, after three days, he went up from 
Cesarea to Jerusalem. Then the high priest, 
and the chief of the Jews, informed him against 
Paul, and besought him, asking for themselves a 


. favor against him, that he would send for him to 


со 


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Jerusalem, preparing an ambush to kill him on 
the way. But Festus answered that Panl should 
be kept in custody at Cesarea, and that he him- 
self would shortly depart thither. Let the 
powerful among you, said he, go down with me 
and accuse this man, if there is any wickedness 
in him. 

And when he had tarried among them more 
than ten days, he went down to Cesarea; and 
the next day sitting on the judgment-seat, com- 
manded Paul to be brought. And when he was 
come, the Jews who came down from Jerusalem 
stood around him, and laid many and heavy 
complaints against Paul, which they could not 
prove; while he answered for himself, Neither 
against the law of the Jews, nor against the 
temple, nor yet against Cesar have I at all 
offended. But Festus, willing to do the Jews 
a favor, answered Paul, and said; Will you go 
up to Jerusalem, and there be judged of these 
things before me? Then said Paul, I stand at 
Cesar’s judgment-seat, where I ought to be 
judged: to the Jews I have done no wrong, as 
you yourself very well know. For if I am 
doing wrong, and have committed any thing 
worthy of death, I refuse not to die; but if 
there is nothing in these matters of which they 
accuse me, no man can deliver me up to them : 
I appeal to Cesar. Then Festus, when he had 
talked with the council, answered, You have 
appealed to Cesar, to Cesar shall you go. 

And after certain days, king Agrippa and 


Bernice came to Cesarea to salute Festus. 


And when they had been there many days, 
Festus set forth to the king the facts concern- 
ing Paul, saying, There is a certain man left 
prisoner by Felix ; about whom, when I was at 
Jerusalem, the chief priests and the elders of 
the Jews brought an information, asking for 








themselves justice against him; to whom I 
answered: It is not the custom of the Romans 
to deliver any man to die before he that is 
accused have his accusers face to face, and have 
an opportunity to answer for himself concerning 
the charge. "Therefore, when they had come 
hither, without any delay on the morrow, I sat 
on the judgment-seat, and commanded the man 
to be brought ; against whom, when the accu- 
sers stood up, they brought no accusation of 
such things as I surmised: but had certain 
questions against him respecting their own 
religion, and of one Jesus, who had died, whom 
Paul affirmed to be alive. And because T 
doubted how to investigate such questions, I 
asked him whether he would go to Jerusalem, 
and be judged concerning these matters: but 
Paul having appealed, to be kept as a prisoner, 
with a view to the examination of Augustus, I 
commanded him to be kept till I shall send him 
to Cesar. Then Agrippa said to Festus, I my- 
self also would wish to hear the man. To-mor- 
row, said he, you shall hear him. 

And on the morrow, when Agrippa had come, 
and Bernice, with much pomp, and had entered 
into the place of audience, with the chiliarchs 
and principal men of the city, at the command 
of Festus, Paul was brought forth. Then 
Festus says, King Agrippa, and all men who are 
present with us, you see this man about whom 
all the multitude of the Jews have interceded 
withme, both at Jerusalem, and also here, crying 
out that he ought not to live any longer. But 
when I found that he had committed nothing 
worthy of death, and he himself having appealed 
to Augustus, I determined to send him: of 
whom I have nothing certain to write to my 
sovereign, wherefore I have brought him forth 
before you; and especially before you, king 


Agrippa, that after examination, I may have 


something to write. For it seems to me un- 
reasonable to send.a prisoner, and not also to 
signify the charges against him. 


XXVI.—THEÉN Agrippa says to Paul, You 
are permitted to speak for yourself. Then 
Paul stretched forth his hand, and answered for 
himself: I think myself happy, king Agrippa, 


16 


17 


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24 


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о 


4 


8 


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10 


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16 


17 


18 


ACTS OF THE APOSTLES. 


221 





because I shall answer for myself this day before 
you, concerning all the things of which I am 
aceused by Jews: because I know you to be 
especially skilled in all customs and questions 
which are among Jews; wherefore I beseech 
you to hear me patiently. 

My manner of life from my youth, which was 
at the first among my own nation at Jerusalem, 
all the Jews know, who have known me from 
the beginning, if they would testify, that, after 
the strictest sect of our religion, I lived a Phari- 
see, And now I stand, and am judged for the hope 
of the promise made by God to our fathers : 
to the accomplishment of which promise our twelve 
tribes, earnestly serving God day and night, 
hope to attain ; on account of which hope, king 
Agrippa, I am accused by Jews. What! Is it 
judged incredible with you that God raises the 
dead? I, indeed, thought with myself that I 
ought to do many things against the name of 
Jesus of Nazareth. Which things I also did in 
Jerusalem : and many of the saints I shut up in 
prisons, having received authority from the chief 
priests ; and when they were put to death, I gave 
my vote against them. And punishing them 
often throughout all the synagogues, I compelled 
them to revile Jesus, and being exceedingly mad 
against them, I persecuted them even to foreign 
cities. In doing this, as I went to Damascus, with 
authority and commission from the chief priests, 
at mid-day, O king, I saw along the way a light 
from heaven, above the brightness of the sun, 
shining round about me, and those that jour- 
neyed with me. And when we had all fallen 
to the earth, I heard a voice speaking to me, 
and saying in the Hebrew tongue, Saul, Saul, 
why do you persecute me? It is hard for you 
to kick against goads. And I said, Who art 
thou, Lord? And he said, I am Jesus whom 
you persecute. But rise, and stand upon your 
feet: for I have appeared to you for this pur- 
pose, to make you a minister and a witness both 
of those things you have seen, and of those 
things in whieh I will appear to you ; deliver- 
ing you from the people, and from the Gentiles, 
to whom I now send you, to open their eyes, 





that they may turn from darkness to light, and | 
from the power of Satan to God, that they may ' 








1 


receive forgiveness of sins, and an inheritance 
among them that are sanctified, by the faith 
respecting me. 

Whence, king Agrippa, I was not disobedient 
to the heavenly vision, but showed first to those 
of Damascus, and at Jerusalem, and throughout 
all the region of Judea, and then to the Gen- 
tiles, that they should reform and turn to God, 
and do works proper for reformation. For 
these causes the Jews seized me in the temple, 
and tried to kill me. Having, however, obtain- 


ed the help of God, I continue to this day, testi* 


fying both to small and great, saying no other 
things than those which the prophets and Moses 
did say would come: that the Christ was to 
suffer, and that he first, by his resurrection from 
the dead, would show light to the people, and to 
the Gentiles. 

And as he thus spoke for himself, Festus said 
with a loud voice, Paul, you are mad, much 
learning has made you mad. But he says, I am 
not mad, most excellent Festus; but speak the 
words of truth and of a sound mind. For the 
king well knows concerning these things, before 
whom, therefore, I speak boldly; for І am per- 
suaded that none of these things are hidden 
from him: for this thing has not been done in a 


corner. King Agrippa, do you believe the : 
Ming Ag 


prophets? I know that you believe them. 
Then Agrippa said to Paul, You in a little time 
persuade me to become a Christian. And Paul 
said, I would to God, that not only you, but 
also all that hear me this day, were, in a little 
or much time, such as I am, except these bonds. 

And when he had said these things, the king 
rose up, and the governor, and Bernice, and 
they who sat with them, and when they had 
gone aside, they talked among themselves, 
saying, This man does nothing worthy of death, 
or of bonds. Then Agrippa said to Festus, 
This man might have been set at liberty, if he 
had not appealed to Cesar. 


XXVII.—Anp when it was determined that 
we should sail to Italy, they delivered Paul and 
certain other prisoners to a centurion of the 
Augustan cohort, named Julius. And entering 
into a vessel of Adramyttium, we put to sea, 


E 


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23 


24 
25 


26 


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9 ACTS OF THE APOSTLES. 





being about to sail by the coasts of Asia, 
Aristarchus, a Macedonian of Thessalonica, 
being with us. And the next day we landed at 
Sidon : and Julius courteously treated Paul, and 
gave him liberty to go to the friends, to partake 
of their kindness. And when we had loosed 
from thence, we sailed under Cyprus, because 
the winds were contrary. And when we had 
sailed over the sea along Cilicia and Pamphy- 
lia, we came to Myra, a city of Lycia: and 
there the centurion found a ship of Alexandria 
sailing into Italy, and he put us on board of it. 
And when we had sailed slowly many days, 
and with diffieulty came off Cnidus, the wind 
not permitting us, we sailed under Crete, over 
against Salmone; and coasting along it with 
difficulty, came to a certain place called, The 
Fair Havens ; near which was the city of Lasea. 

Now a long time having elapsed, the navi- 
gation being now unsafe (because also the fast 
was already past), Phul exhorted them, saying, 
Sirs, I perceive that the voyage will be with 
violence and much loss, not only of the cargo 
and ship, but also of our lives. Nevertheless 
the centurion believed the helmsman and the 
owner of the ship rather than those things 
spoken by Paul: and beeause the haven was 
incommodious to winter in, the majority also 
advised to depart thence, if by any means 
they might attain to Phoenix, to winter, which 
is a haven of Creté, facing southwest and 
northwest. 

Now when a south-wind blew moderately, 
thinking to have gained their purpose, having 
weighed anchor, they sailed close by Crete. But 
immediately a whirlwind, called Euroclydon, 
struck against. the ship. And when it was 
borne away, and could not bear up against the 
wind, giving up, we let it drive. And running 
under а ceftain small island, called Clauda, 
with difficulty we were able to secure the boat: 
which when they had taken up, they used helps, 
undergirding the ship; and fearing lest they 
should be stranded on the sand bank, they 
lowered the sail, and so were driven. Now we 
being exceedingly tempest tossed, the next day 
they lightened the ship; and the third day we 
cast out with our own hands the tackling of the 








ship. And when neither sun nor stars had for 
many days appeared, and no small tempest lay 
on us, at last all hope that we should be saved 
was utterly taken away. 

But after much abstinence, Paul stood in the 
midst of them, and said, Sirs, you should have 
hearkened to me, and not have loosed from 
Crete, and so have sustained this harm and loss. 
Yet now I exhort you to be of good cheer ; for 
there shall be no loss of any man’s life among 
you, except the ship. 

For there stood by me this night the angel 
of God, whose I am, and whom I also worship, 
saying, Fear not, Paul; you must be brought 
before Cesar: and lo, God has given to you all 
those who sail with you. Wherefore, sirs, be 
of good cheer: for I believe God, that it shall 
be even as it was told me. But still, we must 
be east upon some island. 

But when the fourteenth night was come, as 
we were borne along in the Adriatie sea, about 
midnight the seamen thought that they drew 
near to some land ; and sounded, and found it 
twenty fathoms; and when they had gone a 
little further, they sounded again, and found it 
fifteen fathoms. "Then fearing lest we should 
have fallen upon rocks, they cast four anchors 
out of the stern, and longed for day. 


And as the seamen were about to flee out of : 


the ship, when they had let down the boat into 
the sea, under pretense of carrying anchors out 


of the foreship, Paul said to the centurion, and : 


to the soldiers, Unless these abide in the ship, 
you can not be saved. "Then the soldiers cut 
off the ropes of the boat, and let it fall off. 


And while the day was coming on, Paul: 


besought them all to take food, saying, This is 
the fourteenth day that you have been waiting, 
and continue fasting, having taken nothing. 


Wherefore I pray you to take some food, for : 


this is necessary for your preservation: for 
there shall not a hair perish from the head of 
any of you. 
having taken a loaf, he gave thanks to God in 
presence of them all; and when he had broken 
it, he began to eat. 
cheer, and they also themselves took some food. 
Now all the souls together in the ship were two 


And when he had thus spoken, 8: 


Then were they all of good : 


20 


AOTS OF THE APOSTLES. 





39 


40 


41 


44 


bo 


© 


-T 





hundred and seventy-six. And when they had 
eaten enough, they lightened the ship, and cast 
out the wheat into the sea. 

And when it was day, they recognized not 
the land, but they perceived a certain inlet 
having a shore, into which they determined, 
were it possible, to thrust the ship. And hav- 
ing entircly cut away the anchors, they aban- 
doned them to the sea, and at the same time 
having unfastened the rudder-bands, and hoisted 
up the foresail to the wind, they made toward 
shore. And having fallen into a place where 
two currents met, they ran the ship aground ; 
and the prow sticking fast, remained immovable, 
but the stern was broken by the violence of the 
waves. And the soldiers’ counsel was to kill 
the prisoners, lest any of them should swim out, 
and escape. But the captain, willing to save 
Paul, kept them from their purpose, and com- 
manded that they who could swim should cast 
themselves first into the sea, and get to land; 
and the rest, some on boards, and others on 
some of the things from the ship. And so 
they all escaped safe to land. 


XXVIII.—Anp when we had fully escaped, 
then we ascertained that the island was called 
Melite. And the barbarous people showed us 
no common philanthropy: for they kindled a 
fire, and brought us all to it, because of the 
present rain, and because of the cold. 

And when Paul had gathered a great number 
of dry sticks, and laid them on the fire, there 
came a viper out of the heat, and fastened on 
his hand. And when the barbarians saw the 
venomous creature hanging on his hand, they 
said amone themselves, No doubt this man is a 
murderer, whom, though he has escaped the sea, 
yet Justice permits not to live. And he shook 
off the ereature into the fire, and suffered no 
harm; but they expected that he would be 
inflamed, or that he would suddenly fall down 
dead. But after they had looked a great while, 
and saw no harm come to him, they changed 
their minds, and said that he was a god. In 
the same parts were possessions of the chief 
of the island, whose name was Publius; who 








received us, and lodged us three days courte- 
ously. And the father of Publius lay sick of a 
fever, and of a bloody flux: to Whom Paul 
went, and prayed, and laid his hands upon him, 
and healed him. So when this was done, others 
also who had diseases in the island, came, and 
were healed ; who also honored us with many 
honors; and when we departed, they laded us 
with such things us were necessary. 

And after three months we departed in a ship 
of Alexandria, which had wintered in the isle, 
whose sign was Castor and Pollux. And land- 
ing at Syracuse, we tarried there three days. 
And thence we coasted round, and came to 
Rhegium: and after one day, the south wind 
having risen, we came the next day to Puteoli : 
where we found brethren, and were desired to 
tarry with them seven days, and then we went 
towards Rome. And from thence, when the 
brethren heard of us, they came to meet us as 
far as Appii Forum, and the Three Taverns; 
whom when Paul saw he thanked God, and 
took courage. And when we came to Rome, 
the centurion delivered the prisoners to the 
commander of the camp, but it was permitted to 
Paul to dwell by himself, with a soldier who 
guarded him. And after three days, he called 
the chief of the Jews together, and when they 
were come together, he said to them, Brethren, 
though I have committed nothing against our 
people, or the eustoms of our fathers, yet I was 
delivered prisoner from Jerusalem into the 
hands of the Romans; who when they had 
examined me, would have released me, because 
there was no cause of death in me. But when 
the Jews spoke against it, I was compelled to 
appeal to Cesar; not that I had any thing to 
charge against my nation. On this account, there- 
fore, I have invited you, that I might see you, 
and speak with you: for on account of the hope 
of Israel I am eompassed with this chain. 

And they said to him, We neither received 
letters from Judea concerning you, nor has any 
one of the brethren who came, reported or said 
any harm of you; but we think it proper to 
hear from you, what you think: for as it 
respects this sect, we know that it is every 
where spoken against. 


223 


10 


13 


14 


15 


16 


Л 


20 


ACTS OF THE APOSTLES. 





24 


And when they had appointed him a day, 
there came many to him into his lodging ; to 
whom he expounded and testified the kingdom 
of God, persuading them of the things concern- 
ing Jesus, both out of the law of Moses, and out 
of the prophets, from morning to evening. And 
some believed the things that were spoken, and 
others believed them not. So not agreeing 
among themselves, they departed, Paul having 
said one word, Well spoke the Holy Spirit by 
Isaiah the prophet to our fathers, saying, Go to 
this people, and say, Hearing you will hear, and 
will not understand; and seeing you will see, 
and not perceive ; for the heart of this people 
is become gross, and their ears are dull of hear- 








ing, and they have closed their eyes, lest they 
should see with their eyes, and hear with their 
ears, and understand with their heart, and 
should be converted, and I should heal them. 
Be it known, therefore, to you, that the sal- 
vation of God is sent to the Gentiles, and they 
will hear it. And when he had said these 
things, the Jews departed, and had much reason- 
ine among themselves. 


And Paul remained in his own hired house 3 


during two whole years, and gladly received all 


who eame to him, announcing the kingdom of * 


God, and teaching the things concerning the 
Lord Jesus Christ, with all boldness, and with- 
out molestation. 


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